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THE  THIRTEEN  PRINCIPAL 
UPANISHADS 

TRANSLATED  FROM  THE  SANSKRIT 


PRINTED  IN  ENGLAND 

AT  TJIK  OXFORD  UNIVERSITY  PRKHS 

DY  FREDERICK  II ALL 


THE  THIRTEEN  PRINCIPAL 

UPANI  SHADS 

TRANSLATED  FROM  THE  SANSKRIT 

WITH  AN  OUTLINE  OF 

THE  PHILOSOPHY  OF  THE  UPANISHADS 

AND 

AN   ANNOTATED   BIBLIOGRAPHY 
BY 

ft 

ROBERT  ERNEST  HUME,  M.A.,  PH.D. 

PROFESSOR  OF  THE  HISTORY  OF  RELIGIONS  IN 
UNION   THEOLOGICAL   &MINARY,  NEW  YORK 


HUMPHREY  MILFORD 
OXFORD  UNIVERSITY  PRESS 

LONDON        EDINBURGH        GLASGOW        NEW  YORK 

TORONTO    MELBOURNE    CAPE  TOWN    BOMBAY 

1921 


TO  MY  COUSIN 

JANE  PORTER  WILLIAMS 

IN  LOVE  AND  GRATITUDE 


The  One  who,  himself  without  color,  by  the  manifold  appli- 
cation, of  his  power 

Distributes  many  colors  in  his  hicklon  pwpose, 

And  into  whom,  its  end  and  its  beymnini*,   the  whole 
dissolves — He  is  God  ! 

May  He  endow  us  with  clear  intellect ! 

—  &VETASVATARA  Ui'ANISHAP,  4  I  (p  4 


VI 


PREFACE 

IN  THE  LONG  HISTORY  of  man's  endeavor  to  grasp  the 
fundamental  truths  of  being,  the  metaphysical  tieatiscs  known 
as  the  Upanishads l  hold  an  honored  place.  They  represent 
the  earnest  efforts  of  the  profound  thinkers  of  early  India 
to  solve  the  problems  of  the  origin,  the  nature,  and  the  destiny 
of  man  and  of  the  universe,  or—more  technically — the  mean- 
ing and  value  of  '  knowing '  and  '  being/  Though  they  con- 
tain some  fanciful  ideas,  naive  speculations,  and  inadequate 
conclusions,  yet  they  arc  replete  with  sublime  conceptions 
and  \\ith  intuitions  of  universal  truth.2 

Here  are  found  intimations  of  the  inadequacy  of  mere 
nature-worship  and  of  the  falsity  of  an  empty  ceremonialism. 
Here  are  expiesscd  the  momentous  discoveries  that  the 
various  gods  of  polytheistic  belief  are  but  numerous  special 
manifestations  of  the  One  Power  of  the  universe,  and  that 
the  supreme  object  of  worship  is  this  variously  revealed, 
pattiiilly  elusive,  all-comprehending  unitary  Reality.)  Still 
more  momentous  arc  the  discernments  that  man  is  of  more 
significance  than  all  the  forces  of  Nature;  that  man  himself 
is  the  interpretation  as  well  as  the  interpreter  of  Nature, 
becau.se  he  is  akin  to  the  reality  at  the  heart  of  the  universe ; 
indeed/that  the  One  God,  the  great  intelligent  Person  who 
is  immanent  in  the  universe,  is  to  be  found  most  directly  in 
the  heart  of  man.  Here  in  the  Upanishads  are  set  forth,  in 
concrete  example  as  well  as  in  dogmatic  instruction,  two 
opposing  theories  of  life:  an  ignorant,  narrow,  selfish  way 
of  life  which  seeks  temporary,  unsatisfying,  unreal  ends ;  and 
a  way  of  life  which  seeks  to  relate  itself  to  the  Supreme 
Reality  of  the  universe,  so  as  to  escape  from  the  needless 
misery  of  ordinary  existence  into  undying  bliss/ 

These  important  texts,  the  earliest  of  which  can  hardly 

1  According  to  the  derivation  of  the  word,  they  are '  sittings  under  [a  teacher]' ; 
in  the  acmal  usage  of  the  Upanishads  themselves, '  mystic  teachings.' 

2  C)u  the  position  of  the  Upanishads  in  the  history  of  philosophy  and  the  estimate 
of  them  in  East  and  West  at  the  present  day,  see  pp.  1-9,  7I~73' 

vii 


have  taken  form  later  than  the  seventh  century  H.c.,1  arc  surely 
finding,  and  will  continue  to  find,  more  than  a  limited  circle 
of  readers.  The  student  of  the  history  of  philosophy  who 
desires  to  know  the  answers  reached  in  India  for  the  ever 
insistent  problems  of  man  and  the  universe  and  the  ideals  of 
the  highest  existence ;  the  special  student  of  India  who  strives 
to  understand  the  essence  as  well  as  the  externals  of  its 
culture ;  the  religious  teacher  and  worker  in  Kast  and  West 
who  seeks  to  apprehend  the  aspii aliens  and  spiritual  ideals  of 
the  Hindu  soul;  the  educated  English-speaking  Hindu  who 
feels  a  special  affection  for,  and  inteiest  in,  the  sacied  writings 
of  his  native  land;  and  the  deep  thinker  who  searches  in 
arcane  doctrine  for  a  clue  to  the  solution  of  life's  mysleiics™ 
all  of  these  will  turn  constantly  to  the  Upanibhads  as  an 
authoritative  compendium  of  Indian  metaphysical  speculation. 
To  meet  the  need  of  these  varying  types  of  readers  for  a 
faithful  rendering  of  the  original  text  -an  English  version 
that  will  enable  them  to  know  exactly  what  the  icvercd 
Upanishads  say — has  been  my  constant  aim  in  the  piepaui- 
tion  of  this  work. 

It  is  hardly  necessary  to  dwell  here  on  the  difficulties  and 
perplexities  that  confront  anyone  engaged  on  such  a  task  ; 
texts  such  as  these  are  among  the  hardest  to  present  adequately 
in  another  language,  and  a  completely  satisfying  translation 
is  wcllnigh  unattainable.  I  trust  that  I  have  succeeded  at 
least  in  being  literal  without  becoming  cryptic,  and  in  attain- 
ing clearness  without  exegctical  accretions.  Further  remarks 
on  the  plan  and  anangemcnt  of  the  translation  will  be  found 
on  subsequent  pages  (pp.  xii~xiv),  which  those  making  use 
of  this  book  are  requested  to  consult. 

In  publishing  this  new  version  I  would  first  pay  due  respect 
to  Professor  F.  Max  Mliller,  that  eminent  figure  of  the  past 
generation  of  Sanskrit  scholars,  who,  in  volumes  I  and  XV 
of  the  Sacred  Books  of  the  East  (1879,  1884),  published  an 
English  translation  of  twelve  of  the  thirteen  Upanishads  here 
presented.  For  comment  on  that  translation  the  reader  is 

1  'They  lepresent  a  time  probably  from  the  8lh  to  the  6th  century  fiu'.],'— • 
Garbe,  Die  bamkhya  Philosophic,  p.  107.  'The  earliest  of  them  can  hnnlly  be 
dated  later  than  600  B.C.' — Macdonell,  History  of  Samknt  Literature,  p,  226, 

viii 


referred  to  the  Bibliography,  p.  462  below.  In  the  present 
status  of  Sanskrit  scholarship,  as  well  as  of  comparative 
religion  and  comparative  philosophy,  it  is  no  unappreciative 
aspersion  to  asscit  that  the  same  work  can  be  done  better 
now  than  it  was  done  nearly  forty  years  ago.  Indeed,  Max 
Muller  himself  predicted  such  improvement1 

Among  previous  translators  my  indebtedness  is  greatest  to 
the  late  Piofessor  Paul  Dcusscn,  of  the  University  of  Kiel. 
No  Western  scholar  of  his  time  has  made  a  more  thorough 
study  of  the  Upnnishads,  both  in  themselves  and  in  their 
i  elation  to  the  wide  field  of  Sanskiit  literature.  As  a  philo- 
sophical inteipreter  as  well  as  an  exact  translator  of  the 
Upanishads,  Deusscn  has  no  equal.  I  most  gladly  and  grate- 
fully acknowledge  the  help  derived  from  constant  reference 
to  his  German  translation,  Sccksig  Upanishads  des  Veda?  as 
well  as  the  stimulus  of  personal  association  with  him,  many 
years  ago,  at  his  home  in  Kiel 

It  is  a  pleasure  to  express  here  the  debt  of  gratitude  that 
I  owe  to  Professor  E.  Washburn  Hopkins,  of  Yale  University. 
Under  his  supervision  the  introductoiy  essay  and  part  of  the 
translation  oiiginally  took  form,  and  he  has  since  been  good 
enough  to  revise  the  entire  work  in  manuscript.  His  instiuc- 
tion  and  encouragement  have  been  of  the  greatest  assistance 
in  the  prepaiation  of  this  volume,  and  many  a  passage  has 
been  clarified  as  a  result  of  his  helpful  comments  and  con- 
structive suggestions. 

This  volume  has  also  had  the  benefit  of  the  scholarship  and 
technical  skill  of  my  friend  Geoigc  C.  0.  Haas,  A.M.,  Ph.D., 
for  some  years  an  editor  of  the  Journal  of  the  American 
Oriental  Society  and  at  present  holding  an  administrative  post 
under  the  United  States  Government.  He  not  only  revised 
the  entire  manuscript  before  it  went  to  press,  solving  problems 
of  typographical  detail  and  securing  consistency  throughout 

*  *J  have  no  doubt  tlut  future  translators  will  find  plenty  of  work  to  do.* 
(Ltotttm  on  the  l^ddnta  Philosophy  t  p.  119.)  '  Each  one  [of  the  previous  trans- 
lators] has  contributed  something,  but  there  is  still  much  left  to  be  improved.  In 
these  studies  everybody  does  the  best  he  can ,  and  scholars  should  never  forget 
how  easy  it  is  to  weed  a  field  winch  has  once  been  ploughed,  and  how  difficult  to 
plough  unbroken  soil*  (Saered  Jfooks ofth&  East,  vol.  I,  American  edv  preface,  p,  f.) 

3  Sec  the  liibliogiaphy,  p.  464  below. 

ix 


PREFACE 

the  different  parts  of  the  entire  work,  but  also  undertook  the 
laborious  task  of  seeing  the  book  through  the  pi  ess.  For 
this  generous  assistance  extending  over  a  long  .series  of 
years  I  feel  deeply  and  sincerely  grateful. 

For  assistance  in  connection  with  the  compilation  of  the 
Bibliography  thanks  are  due  to  James  Southgate,  E.sq  ,  who, 
as  a  member  of  the  Department  of  Oriental  Books  and 
Manusciipts  of  the  Biitish  Museum,  revised  and  amplified  the 
collection  of  titles  which  I  had  myself  gathered  dining  the 
progress  of  the  work. 

A  word  must  be  said  also  in  appreciation  of  the  unfailing 
courtesy  and  helpfulness  of  the  Oxfoid  University  Press, 
whose  patience  during  the  long  course  of  putting  the  \voik 
through  the  press,  even  amid  the  trials  and  difficulties  of 
recent  years,  deserves  hearty  recognition, 

In  conclusion  I  would  add  a  reveicnt  salutation  to  India, 
my  native  land,  mother  of  more  religions  than  have  ori»»in;xtrd 
or  flourished  in  any  other  country  of  the  woild.  In  the  early 
years  of  childhood  and  later  in  the  first  period  of  adult  service, 
it  was  the  chief  vernacular  of  the  Bombay  Presidency  which 
furnished  a  medium,  along  with  the  English  language,  for 
intercourse  with  the  wistful  people  of  India,  among  whom  are 
still  many  of  my  dearest  friends.  It  Jhas  been  a  satisfaction 
that  some  part  of  the  preparation  of  this  book,  begun  in  the 
West,  could  be  carried  on  in  the  land  that  gave  these  Upani- 
slmds  to  the  world.  Many  of  the  MS.  pages  have  been  worked 
over  in  conjunction  with  native  scholars  in  Calcutta  and  Bom- 
bay, and  I  wish  to  acknowledge  especially  the  patient  counsels 
of  Mahdmahopadhyaya  Hara  Piasfid  Shastri  and  some  of  his 
group  of  pandits. 

May  this  translation,  with  its  introductory  survey  of  the 
philosophy  of  the  Upanishacls,  prove  a  means  of  bringing 
about  a  wider  knowledge  of  the  contents  of  these  venerated 
texts  and  a  discriminating  appreciation  of  their  teachings  1 


ROBERT  ERNEST  HUMK. 


UNION  THEOLOGICAL  SEMINARY, 
NEW  YORK. 


CONTENTS 

PAGE 

PREFACE vii 

REMARKS  CONCERNING  TEIE  TRANSLATION:   ITS 

METHOD  AND  ARRANGEMENT       .        .        .  xit 

LIST  OF  AIWRILVIATIONS xv 

AN    OUTLINE    OF    THE    PHILOSOPHY    OF    THE 

UPANISIIADS I 

3*KHTAI>-AUAKYAKA  UPANISIIAD  ....  73 

CHAN1XX5YA  UPANISIIAD 177 

TAITTIKIYA  UPANISIIAD 375 

AITARKYA  UPANISIIAD 394 

KAUSIIITAKI  UPANISIIAD 302 

KKNA  UPANISIIAD 335 

KATHA  UPANISIIAD       ......  341 

T£A  UPANISHAD     ,,.....  362 

Muis'DAKA  UPANISIIAD 366 

TRASNA  UPANISIIAD 378 

MANUUKYA  UPANISIIAD 391 

SVKTASVATARA  UPANISIIAD 394 

MAITIU  UPANISIIAD 41* 

A         BlBLIOCaiAPIIY        OP        THE       UPANISIIADS, 

SKLKCTED,  CLASSIFIED,  AND  ANNOTATED   .  459 

SANSKRIT  INDEX 509 

GENERAL  INDEX 514 


XI 


REMARKS  CONCERNING  THE  TRANSLATION 
ITS  METHOD  AND  ARRANGEMENT 

Principles  observed  in.  tlie  translation 

It  has  been  the  aim  of  the  tianslator  to  prepare  a  rendering  that 
lepiesents,  as  faithfully  as  possible,  the  foim  and  meaning  of  the 
Sanskrit  text  A  liteial  equivalent,  even  though  lacking  in  fluency 
or  giace  of  expression,  has  been  preferred  thioughout  to  a  fine  phnise 
that  less  exactly  reproduces  the  original.  The  version  has  been  made 
in  accordance  \vith  philological  principles,  with  constant  and  com- 
prehensive comparison  of  recuircnt  words  and  phi  uses,  and  due 
attention  has  been  paid  to  the  native  commentaries  as  \vell  as  to  the 
\voik  of  previous  scholars  in  East  and  West. 

The  text  on  which,  it  is  based 

The  text  of  the  Upanishads  here  translated  may  be  said  to  be  in 
fairly  good  condition,  and  the  readings  of  the  printed  editions  could 
in  the  main  be  followed.  Occasional  adoption  of  variants  or  eou- 
jectuial  emendations  is  mentioned  and  explained  in  the  footnotes  (as 
on  pp.  207,  226,  455).  In  the  Brihad-Aranyaka  Upanishad  the  text 
of  the  Kanva  recension  has  been  used  as  the  basis;  some  of  the 
variations  of  the  Madhyathdina  recensionN  aie  noted  at  the  foot  of 
the  page.  In  the  Kaushitaki  Upanibhad  the  pnncipal  divergencies 
between  the  Bibhotheca  Indica  edition  and  that  in  the  Anandasrawa 
Series  are  set  foilh  m  the  notes. 

Order  of  the  Upanishads  in  this  volume 

The  traditional  sequence  of  the  ten  principal  Upanishads  is  that 
given  in  the  following  useful  versus  memonaUs  :  — 


aitareyam  ca  chandogyam  brhaddranyakam 
In  the  present  volume,  which  adds  the  Maitri  Upanishatl  to  the  usual 
group  of  twelve,  they  are  anangcd  in  the  probable  order  of  their 
original  composition.  Though  the  determination  of  this  order  is 

1  From  A  Catechism  of  flinduum,  by  Si  is  Chandia  Vasu,  Benares,  1899,  j>,  3. 

xii 


CONCERNING  THE  TRANSLATION 

difficult  and  at  best  conjectural,  yet  a  careful  study  of  the  style  and 
contents  of  these  texts  points  to  a  relative  sequence  nearly  like  that 
fust  foimulatcd  by  Deussen.1  The  only  depaiture  in  this  volume  from 
Deussen's  oider  consists  in  placing  the  £vetasvataza  in  the  later  group 
with  the  Maitii,  rather  than  in  the  earlier  group  before  the  Mundaka.2 

Treatment  of  metrical  portions 

Metrical  poitions  of  the  text  are  indicated  by  the  use  of  type  of 
a  smalloi  size  and  by  an  arrangement  that  suggests  verse  form  to  the 
eye.  The  meter  of  each  stanza  is  shown  by  the  width  of  the  margin  : 
ii  maijrin  of  modciate  width  denotes  the  n -syllable  tnstitbh,  whereas 
a  wider  maigin  denotes  the  familiar  sloka,  or  8-syllable  anustubh. 
The  number  of  lines  accoids  with  the  number  of  veises  in  the  original, 
and  wherever  possible  the  tianslation  follows  the  text  line  for  line. 
It  has  frequently  been  possible  to  attain  in  English  the  same  number 
of  syllables  as  in  the  Sanskiit,  though  no  attempt  has  been  made  to 
pioducc  a  consistently  metiical  translation  to  the  detiiment  of  the 
sense. 

Additions  in  square  brackets 

Matter  in  square  brackets  is  matter  not  actually  expiessed  in  the 
wouls  of  the  Sanskiit  text.  It  comprises — 

(a)  the  Knglish  equivalent  of  a  woid  or  words  omitted  or  to  be 

understood  in  the  Sanskiit  (as  at  Ait.  4.  6,  p.  300;  Katha  4.3, 
P-  3S4); 

(b)  words  added  to  complete  or  improve  the  English  grammatical 

structure  (as  at  Chanel.  5.  3.  3,  p.  230); 

(r)  explanations  added  by  the  translator  to  make  clear  the  import 
of  the  passage  (as  at  Prasna  5.  3-5,  p.  388 ;  Maitri  6,  14, 
P-  433)- 

Additions  in  parentheses 

Matter  in  parentheses  is  always  identical  in  meaning  with  the  pre- 
ceding woi  d  or  words.  It  comprises — 

(a)  translations  or  equivalents  of  pioper  names  or  other  designa- 

tions, as:  *  the  Golden  Germ  (Hiranyagaibha)'; 

(b)  Sanskrit  words  in  italics,  immediately  after  their  English  trans- 

lation as :  *  peace  (santf)? 

1  See  Peussen,  Die  Philosophic  der  Upanishatf  s ,  pp.  22-25;  English  tr., 
pp.  aa  -2<>  (of.  the  Bibliography,  p.  501  below).  See  also  Macdonell,  History  of 
$&mkrit  IMtrature,  London,  1900,  p.  226. 

*  See  Hopkins, «  Notes  on  the  <Jveta9vatara,  etc,,'  JAOS.  22  (1901),  pp.  380- 
387,  where  he  controverts  Deussen  on  this  very  point 

xiii' 


CONCERNING  THE  TRANSLATION 

TJse  of  italics 

Sanskrit  words  have  been  quoted  freely  in  italics  enclosed  in 
paientheses — 

(a)  to  aid  the  special  student  in  his  search  for  the  exact  shade  of 

meaning  by  giving  the  original  of  which  the  word  or  phrase 
immediately  picceding  is  a  translation  ; 

(b)  to  render  evident  to  the  eye  the  play  on  woids  01  the  etymo- 

logical explanation  that  frequently  occms  in  the  exposition 
or  argumentation  of  the  Upanishads  (cf.  Chand.  i.  2.  10-12, 
p.  179), 

Nouns  and  adjectives  are  usually  given  in  their  uninflected  stcm- 
foim;  occasionally,  however,  an  inflected  form  is  used  for  the  take  of 
clearness  (as  at  Chand.  8,  3.  3,  p.  265). 

Transliteration  of  Sanskrit  words 

The  transliteration  of  Sanskrit  words  in  italics  follows  thr  current 
usage  of  Western  Oriental  scholars  (except  that  anuwara  is  repre- 
sented by  m  instead  of  by  the  customary  #;).  In  rotmm  XiyV,  as  pan 
of  the  English  tianslation,  however,  proper  names  (as  of  divinities, 
persons,  texts,  and  ceremonies)  aie  given  in  a  slightly  less  technical 
transliteration,  with  some  concession  to  popular  usage  ;  the  vowel 
r  is  lepresented  by  fri'  (except  in  'Rig/  'Rig- Veda '),  and  the 
sibilant  s  by  '  sh.' 

Headings  in  heavy-faced  type 

The  headings  in  heavy-faced  type  have  been  inserted  by  the 
translator  to  summarize  the  contents  of  the  ensuing  sections  and  to 
interpret,  as  far  as  possible  in  a  few  words,  the  development  of  thought 
in  the  text, 


xiv 


LIST   OF   ABBREVIATIONS 


A  ...     the  recension  of  Kaush.  published  in  the  Anan- 

dasrama  Sanskrit  Series, 
Ait.    .     .     Aitarcya  Upanishad. 
Ait.  Br.  .     Aitarcya  Biahmana. 
Ay  P.      .     American  Journal  of  Philology. 
Asv.   .     .     Asvalayana  (Grihya  Sutra). 
AV.    .     *     Atharva-Vcda. 
A  VTr.  -     Atharva-Vcda  Translation,  by  Whitney  and  Lan- 

man,  in  the  Harvard  Oriental  Series,  vols.  7 

and  8,  Cambridge,  Mass.,  1905. 
B  .     .     .     the  recension  of  Kaush.  published  in  the  Biblio- 

thcca  Indica. 

BhG.       ,     Bhagavad-Git5. 
BR.    .     .     Bohtlingk  and  Roth's  great  Sanskrit  Dictionary, 

7  vols.,  St.  Petersburg,  1855-1875. 
Brih.  .     .     Brihad-Aranyaka  Upanishad. 
7>/r/p.      .     Bohtlingk's  shoiter  Sanskrit  Dictionary,  7  parts, 

St.  Petorsbuig,  1879-1889. 
Chanel.   *     Chandogya  Upanishad. 
com,  .     ,     commentator,  commentators. 
ccL      .     ,     edited,  edition. 

JAOS.  .     Journal  of  the  American  Oriental  Society. 
K       *     .     Kanva  recension  of  Brih. 
Kaush.    „     Kaushitaki  Upanishad. 
Lc.      .     .     (loco  ctiato))  at  the  place  cited. 
M       .     -     Mudhyamdina  recension  of  Brih. 
MBh.      .     Mahabhfirata. 
Mahanan     MahanFirfiyana  Upanishad. 
Mfind.     .     Mandukya  Upanishad. 
MS.    .    .     Maitrayani  Samhita. 
Mund.     .     Mundaka  Upanishad. 
MW*      +    Monier-Williams's  Sanskrit  Dictionary,  ad  edition, 

Oxford,  1899. 
xv 


LIST   OF  ABBREVIATIONS 

Par.    .  .  Paraskara  (Grihya  Sutra). 

RV.    .  .  Rig- Veda. 

Sat,  Br  .  Satapatha  Biahmana- 

SJ1E.  .  Sacred  Books  of  the  East. 

SV.     .  .  Sama-Vcda. 

s.v.      .  .  (sub  Tcrbo)^  under  the  word. 

Svet.  .  Svctasvatara  TJpanishad. 

TA.    .  .  Taittirlya  Aranyaka. 

Talt.   *  .  Taittirlya  Upanishad. 

tr.  .     .  .  translated,  translation. 

TS.     .  .  Taittirlya  Samhita. 

VS.     .  .  Vajasaneyi  Sariihita. 


ERRATA 

Page  48,  line  2  for  Madhyarhdina  read  Mildhyathdina 

Page  483  line  3  for  Kanva  read  Ktiuva 

Page  143,  line  26  for  ibis  home  read  this  world 

Page  172,  line  6  for  Tvashtri  read  Tvashtri 

Page  175,  line  26  for  yajur  r^Wyajus 
Page  330,  line  26 

and  note  4  for  Tvashtri  read  Tvashtri 


AN  OUTLINE  OF  THE   PHILOSOPHY 
OF   THE    UPANISHADS 

CHAPTER    I 

TIIK  PLACE  OF  TIIK  UPANISHADS  IN  THE  HISTORY 
OF  PHILOSOPHY 

ALMOST  contemporaneous  with  that  remarkable  period  of 
active  philosophic  and  religious  thought  the  world  over,  about 
the  sixth  century  r».c.,  when  Pythagoi as,  Confucius,  Buddha,  and 
Zoroaster  were  thinking  out  new  philosophies  and  inaugurating 
great  religions,  there  was  taking  place,  in  the  land  of  India, 
a  quiet  movement  which  has  exercised  a  continuous  influence 
upon  the  entire  subsequent  philosophic  thought  of  that  country 
and  which  has  also  been  making  itself  felt  in  the  West. 

The  Aryan  invaders  of  Hindustan,  after  having  conquered  the 
territory  and  gained  an  undisputed  foothold,  betook  themselves 
to  the  consideration  of  those  mighty  problems  which  thrust 
themselves  upon  eveiy serious,  thoughtful  person — the  problems 
of  the  meaning  of  life  and  the  world  and  the  great  unseen  powers. 
They  cast  about  on  this  side  and  on  that  for  explanation.  Thus 
we  find,  for  example,  in  the  Sveta^vatara  Upanishad  (i.  i) : — 

*  What  is  the  cause?     Brahma?     Whence  aie  we  born?  \ 
Whereby  do  \vc  live?   And  on  what  arc  we  established? 

Overruled  by  whom,  in  pains  and  pleasures,  / 

Do  we  live  our  various  conditions,  O  ye  theologians  ? '  j 

In  childlike  manner,  like  the  early  Greek  cosmologists,  they 
accepted  now  one  thing  and  now  another  as  the  primary  material 
out  of  which  the  whole  xvorld  is  made.  Yet,  again  like  the 
early  Greek  philosophers  and  also  with 'the  subtlety  and 
directness  of  childlike  insight,  they  discerned  the  underlying 
unity  of  all  being.  Out  of  this  penetrating  intuition  those 
early  Indian  thinkers  elaborated  a  system  of  pantheism  which 
has  proved  most  fascinating  to  their  descendants.  If  there  is 

i  B 


PHILOSOPHY  OF  THE  UPANISIIADS 

any  one  intellectual  tenet  which,  explicitly  or  implicitly,  is  held 
by  the  people  of  India,  furnishing  a  fundamental  presuppo- 
sition of  all  their  thinking",  it  is  this  doctrine  of  pantheism. 

The  beginnings  of  this  all-pervading  form  of  theorizing  are 
recorded  in  the  Upanishacls.  In  these  ancient  documents  are 
found  the  earliest  serious  attempts  at  construing  the  world 
of  experience  as  a  rational  whole.  Furthcrmoie,  they  have 
continued  to  be  the  generally  accepted  authoiitative  state- 
ments with  which  every  subsequent  oithodox  philosophic 
formulation  has  had  to  show  itself  in  accord,  or  at  least  not  in 
discord.  Even  the  materialistic  Carvfikas,  who  denied  the 
Vedas,  a  future  life,  and  almost  every  sacred  doctrine  of  the 
orthodox  Brahmans,  avowed  respect  for  these  Upanishads. 
That  interesting  later  epitome  of  the  Vcdfmla,  the  Vedftnta-sfira,1 
shows  how  these  Carvakas  and  the  adherents  of  the  Buddhistic 
theory  and  also  of  the  litualistic  Purva-mlmfunsa  and  of  the 
logical  Nyaya  appealed  to  the  Upanishads  in  .support  of  their 
varying  theories.  Even  the  clualistic  Sankhya  philosophers 
claimed  to  find  scripture  authority  in  the  Upanishads.^  For 
the  orthodox  Vedanta,  of  course,  the  Upanishads,  with 
Badarfiyana's  Vedanta-Sutras  and  Sankara's  Commentary  on 
them,  have  been  the  very  text-books. 

Not  only  have  they  been  thus  of  histoiical  impoitancc  in 
the  past  development  of  philosophy  in  India,  but  they  are  of 
present-day  influence.  *  To  every  Indian  Brahman  today  the 
Upanishads  are  what  the  New  Testament  is  to  the  Christian.'3 
Max  Muller  calls  attention  to  the  fact  that  there  arc  more  new 
editions  published  of  the  Upanishads  and  Saankara,  in  India 
than  of  Dcscaites  and  Spinoza  in  Europe.'1  Especially  now, 
in  the  admitted  inadequacy  of  the  existing  degraded  form  of 
popular  Hinduism,  the  educated  Hindus  arc  turning  to  their 
old  Scriptures  and  are  finding  there  much  which  they  con- 

1  Translated  by  Col.  Jacob  in  his  Manual  of  Hindu  Pantheism >  homlon,  1(891, 
pp    76-78*    Text  published  by  him  m  Bombay,  1894,  and  by  Bohllinfjk  in  his 
Sanskrit-  Chrestoviath  ie. 

2  See  the  Sarva-daxiaaa-samgiaha,  a  later  summary  of  the  vanous  philosophers, 
translated  by  Cowell  and  Cough,  p.  227  (and  ed.,  London,  1894). 

3  Deussen,  The  Philosophy  of  the  Ufianishads,  tr.  by  Gedtkn,  p,  viii,  J&Uuburah, 
1906, 

4  Max  Muller,  Lectures  on  the  Vedanta,  Philosophy  >  p,  39, 


PHILOSOPHY  OF  THE  UPANISHADS 

fidcnlly  stake  against  the  claims  of  superiority  of  any  foreign 
religion  01  philosophy.  It  k  noteworthy  that  the  significant 
movement  indicated  by  the  reforming  and  theistic  Samajas 
of  modem  times  was  inaugurated  by  one  who  was  the 
first  to  prepare  an  English  tianslation  of  the  Upanishads. 
Rammohun  Roy  expected  to  restore  Hinduism  to  its  pristine 
purity  and  superiority  through  a  resuscitation  of  Upanishadic 
philosophy  with  an  infusion  of  certain  eclectic  elements. 

They  <ue  also  being  taken  up  and  exploited  by  a  certain 
class  who  have  found  a  rich  reward  and  an  attractive  field  of 
operation  in  the  mysticism  and  cicdulity  of  India.  Having 
hopes  foi  '  the  Upanishads  as  a  world-scripture,  that  is  to  say, 
a  scripture  appealing  to  the  lovers  of  religion  and  truth  in  all 
races  and  at  all  times,  without  distinction,5  theosophists  have 
been  endeavoring  to  make  them  available  for  their  converts.1 

Not  only  have  the  Upanishads  thus  furnished  the  regnant 
philosophy  for  India  from  their  date  up  to  the  present  time 
and  proved  fascinating  to  mystics  outside  of  India,  but  their 
philosophy  presents  nianj^tej'esting^jjaralljeb  ft&d  .  contrasts  ,, 
to  the  elaborate  philosophizings  of  Western  lands.  And 
Western  professional  students  of  philosophy,  as  well  as  liteiary 
historians,  have  felt  and  expressed  the  importance  of  the 
Upanishads.  In  the  case  of  Arthur  Schopenhauer,  the  chief 
of  modem  pantheists  of  the  West,  his  philosophy  is  unmis- 
takably transfused  with  the  doctrines  expounded  in  the 
Upanishads,  a  fact  that  might  be  surmised  from  his  oft-quoted 
eulogy  :  *  It  pu  c,  Anquetil  du  Perron's  Latin  translation  of  a 
Persian  rendering  of  the  Upanishads]  is  the  most  rewarding 
and  the  most  elevating  reading  which  (with  the  exception  of 
the  original  text)  there  can  possibly  be  in  the  world.  It  has 
been  the  solace  of  my  life  and  will  be  of  my  death.'  2 

Professor  Deussen,  the  Professor'  of  Philosophy  in  the 
University  of  Kiel  (Germany),  has  always  regarded  his 
thorough  study  of  the  Vedanta  philosophy  as  a  reward  in 


1  The  VfanishadS)  by  Mead  and  Chaftopadhyaya,  p.  5,  London,  Theosophical 
Publishing  Society,  1896.  See  also  The  Theosophy  of  the  Upanishads  (anonymous), 
London,  Theosophical  Publishing  Society,  1896,  and  The.  Upanishads  with 
tankards  Commentary  ',  a  translation  made  by  several  Hindus,  published  by  V.  C» 
fteshacharri,  Madras,  1898  (dedicated  to  Mrs*  Annie  Besant), 

fl  P&rtrga,  2,  §  185  (Werke,  6,  427). 

3  B  2 


PHILOSOPHY  OF  THE  UPANISHADS 

itself,  apait  from  the  satisfaction  of  contributing  so  largely  to 
our  understanding  of  its  teachings.  Foi  in  the  UpunLshads  he 
has  found  Parmcnidcb,  Plato,  and  Kant  in  a  nutshell,  and  on 
leaving  India  in  1^93,  in  an  address  before  the  Bombay  Hianch 
of  the  Royal  Asiatic  Society,1  he  gave  it  as  his  paiting  advice 
that  'the  Veddnta,  in  its  imfalsified  form  is  the  strongest  support 
of  pure  morality,  is  the  greatest  consolation  in  the  sufferings 
of  life  and  death  Indians,  keep  to  it ! ; 

Professor  Royce  of  Harvard  University  deemed  the  philo- 
sophy of  the  Upanishads  sufficiently  important  to  expound  it 
in  his  Gifford  Lectures,2  before  the  University  of  Aberdeen, 
and  to  introduce  sonic  original  translations  especially  made  by 
his  colleague  Professor  Lanman. 

So,  in  East  and  West,  the  Upanishads  have  made  and  will 
make  their  influence  felt.  A  broad  survey  of  the  facts  will 
hardly  sustain  the  final  opinion  expressed  by  Regnaucl ; 
4  Arbitrary  or  Icgcndaiy  doctrines,  that  is  to  say,  those  which 
have  sprung  from  individual  or  popular  imagination,  such  as 
the  Upanishads,  resemble  a  gallery  of  portraits  whose  originals 
have  long  since  been  dead.  They  have  no  more  than  a  his- 
torical and  comparative  value,  the  principal  interest  of  which  is 
for  supplying  important  elements  for  the  study  of  the  human 
mind.' 3 

Historical  and  comparative  value  the  Upanishads  undoubt- 
edly have,  but  they  are  also  of  great  present-day  importance. 
No  one  can  thoroughly  understand  the  workings  and  conclusions 
Df  the  mind  of  an  educated  Hindu  of  today  who  does  not  know 
something  of  the  fountain  from  which  his  ancestors  for  cen- 
turies past  have  drunk,  and  from  which  he  too  has  been  deriving 
h]s  intellectual  life.  The  imagery  under  which  his  philosophy 
is  conceived,  the  phraseology  in  which  it  Is  couched,  and  the 
analogies  by  which  it  is  supported  arc  largely  the  same  in  the 
discussions  of  today  as  arc  found  in  the  Upanishads  and  in 
Sankara's  commentaries  on  them  and  on  the  Sutras.  Further- 
more, although  some  elements  arc  evidently  of  local  interest 

1  Printed  as  a  pamphlet,  Bombay,  1897,,  and  also  contained  in  hi«  /Memento  of 
Metaphysics,  English  translation,  p  337,  London,  1894. 

2  Royce,  The  World  and  the  Individual,  i.  156-175,  New  York,  1900, 

3  Regnaud,  Mat&riaitx  pour  scrvir  &  Phi  stain  de  la  philosophic  dc  /'///<#,  a,  304, 
Paris,  1878. 

4 


PHILOSOPHY  OF  THE  UPANISHADS 

and  of  past  value,  ii  is  evident  that  the  pantheism  of  the 
Upanishads  has  exerted  and  will  continue  to  exert  an  influence 
on  the  pantheism  of  the  West,  for  it  contains  certain  elements 
which  penetrate  deeply  into  the  truths  which  every  philosopher 
must  reach  in  a  thoroughly  grounded  explanation  of  experience. 
The  intelligent  and  sympathetic  discrimination  of  these  ele- 
ments will  constitute  a  philosophic  work  of  the  first  importance. 
As  a  preliminary  step  to  that  end,  the  mass  of  unorganized 
material  contained  in  the  Upanishads  has  been  culled  and  the 
salient  ideas  here  arranged  in  the  following  outline. 


CHAPTER   II 

THE  UPANISHADS  AND  THEIR  PLACE  IN 
INDIAN  PHILOSOPHY 

TIIK  Upanishads  are  religious  and  philosophical  treatises 
forming  part  of  the  early  Indian  Vedas.1  The  preceding  por- 
tions are  the  Mantras,  or  Hymns  to  the  Vedic  gods,  and  the 
Brahmanas,  or  directories  on  and  explanations  of  the  sacrificial 
ritual.  Accordingly  these  three  divisions  of  the  Sruti,  01 
4  Revelation,'  may  be  roughly  characterized  as  the  utteiances 
successively  of  poct3  pncst,  and  philosopher.  The  distinction 
of  course,  is  not  strictly  exclusive ;  for  the  Upanishads,  being 
integral  parts  of  the  Brahmanas,2  are  continuations  of  the 
sacrificial  rules  and  discussions,  but_Jhey^pass  over  into  .pixila- 
sophical  considerations.  Much  that  is  in"lKe'"~Opanishads 
particularly  in  the  Brihad-Aranyaka  and  in  the  Chandogya 
might  more  properly  be  included  in  the  Brahmana  portion 
and  some  that  is  in  the  Brahmanas  is  Upanishadic  in  charac- 
ter. The  two  groups  are  closely  interwoven. 

1  *  That  which  is  hidden  in  the  sccict  of  the  Vedas,  even  the  Upanishads.'— 
£vetaivntara  Upixnishad  5,  rt, 

u  Technically,  the  older  Upanishads  i, with  the  exception  of  the  I6a,  which  is  th< 
last  chapter  of  the  Sarhhita  of  the  White  Yajur-Veda)  form  part  of  the  Aranyakas 
'  Forest  JBooks/  which  in  turn  are  part  of  the  Biahraanas,  the  second  part  of  ih< 
Vedas. 

Later  a  distinct  class  of  independent  Upanishads  arose,  but  even  of  several  o 
the  classical  Upanishads  the  connection  with  the  Brahmanas  has  been  lost.  Onl^ 
the  thirteen  oldest  Upanishads,  which  might  be  called  classical  and  which  ar< 
translated  in  this  volume,  are  here  discussed. 

5 


PHILOSOPHY  OF  THE  UPANISHADS 

This  fact,  along  with  the  general  lack  of  data  in  Sanskiit 
literature  for  chronological  orientation,  makes  it  impossible  to 
fix  any  definite  dates  for  the  Upanishacls.  The  Satapalha 
Brahmana,  of  which  the  Brihad-Aranyaka  Upanishud  forms 
the  conclusion,  is  believed  to  contain  material  that  comes  down 
to  300  B.C.  The  UpanLshads  themselves  contain  several 
references  to  writings  which  undoubtedly  arc  much  latct  than 
the  beginnings  of  the  UpanishacLs  The  best  that  can  be  done 
is  to  base  conjcctuies  upon  the  gcneial  aspect  of  the  contents 
compaied  with  what  may  be  supposed  to  precede  and  to  suc- 
ceed, The  usual  date  that  is  thus  assigned  to  the  Upanishads 
is  about  600  or  J)OQ  it.  (J^Just  prior  to  the  Buddhist  revival, 

Yet  evidences  of  Buddhist  influences  are  not  wanting  in 
them.  In  Brih.  3.  a.  13  it  is  stated  that  after  death  the  differ- 
ent parts  of  a  person  return  to  the  different  parts  of  Nature 
from  whence  they  came,  that  even  his  soul  (aim  an)  goes  into 
space  and  that  only  his  karma,  or  effect  of  work,  remains  over. 
This  is  out  and  put  tbc.HuddhistJoctrine.  Connections  in  the 
point  of  dialect  may  also  be  shown,  Sarvavat  is  *  a  word 
which  as  yet  has  not  been  discovered  in  the  whole  range  ol 
Sanskrit  literature,  except  in  Satapatha  Brahmana  14.  7.  i.  10 
[  =  Brih.  4.  3.  9]  and  in  Northern  Buddhist  writings,'  l  Its  Tali 
equivalent  is  sabbavfi.  In  Brih.  4.  3.  a-6  r  is  changed  to  /» 
i.  e,  paly-ay  ate  for  pary-ayatc  —  a  change  which  is  regularly 
made  in  the  Pali  dialect  in  which  the  books  of  Southern  Bud- 
dhism  arc  written.  It  may  be  that  this  is  not  a  direct  influence 
of  the  Pali  upon  the  Sanskrit,  but  at  least  it  is  the  same  ten- 
dency which  exhibits  itself  in  Pali,  and  here  the  two  languages 
are  close  enough  together  to  warrant  the  assumption  of  contact 
and  mutual  influence.  Somewhat  surer  evidence,  however,  is 
the  use  of  the  second  person  plural  ending  tha  for  la.  Mitllcr 
pointed  out  in  connection  with  the  word  acarathct  (MtmcL 
i.  2,  i)  that  this  irregularity  looks  suspiciously  Buddhistic. 
There  are,  however,  four  other  similar  instances.  The  word 
samvatsyatka  (Prasiaa  i.  2)  might  be  explained  as  a  future 
indicative  (not  an  imperative),  serving  as  a  mild  future  imper- 
ative. But  prcckatha  (Pra&ia  jr.  2),  apadyatha  (Pnufou  a.  3), 
and/###Afctf  and  vimtmcatAa(Mu%d.  2,  3.  5)  arc  evidently  meant 


1  Kern,  *?#£  2r,  p.  xvii, 
6 


PHILOSOPHY  OF  THE  UPANISHADS 

as  imperatives,  and  as  such  arc  formed  with  the  Pali  instead  of 
with  the  regular  Sanskrit  ending.  It  has  long  been  suspected 
that  the  later  Siva  sects,  which  recognized  the  Atharva-Veda 
as  their  chief  scripture,  were  closely  connected  with  the  Bud- 
dhistic sects.  Peihaps  in  this  way  the  Buddhistic  influence1 
was  transmitted  to  the  Prasna  and  Mundaka  Upanishads  of 
the  Atharva-VccUi. 

This  shows  that  the  Upanishads  are  not  unaffected  by  out- 
side influences.  Even  irrespective  of  these,  their  inner  structure 
reveals  that  they  arc  heterogeneous  in  their  material  and  com- 
pound in  then  composition.  The  Brihad-Aianyaka,  for 
instance,  is  composed  of  three  divisions,  each  of  which 
is  concluded,  as  if  it  were  a  complete  whole,  by  a  vai'ufat  or 
genealogy  of  the  doctrine  (that  is,  a  list  of  teachers  through 
whom  the  doctrine  there  taught  had  originally  been  leceived 
from  Brahma  and  handed  down  to  the  time  of  wilting).  The 
first  section,  entitled  '  The  Honey  Section,'  contains  a  dialogue 
between  Vajnavalkya  and  Maitrcyl  which  is  almost  verbally 
repeated  in  the  second  section,  called  '  The  Yajnavalkya  Sec- 
tion.' It  seems  quite  evident  that  these  two  pieces  could  not 
have  been  parts  of  one  continuous  writing,  but  that  they  were 
parts  of  t\\o  sepaiate  works  which  were  mechanically  united 
and  then  connected  with  the  third  section,  whose  title, e  Supple- 
mentary Section/  is  in  accord  with  the  heterogeneous  nature  of 
its  contents, 

Both  the  Brihad-Aranyaka  and  the  Chandogya  are  very 
composite  in  character.  Disconnected  explanations  of  the 
sacrificial  ritual,  legends,  dialogues,  etymologizing^  (which  now 
appear  absurd,  but  which  originally  were  regarded  as  im- 
portant explanations),2  sayings,  philosophical  disquisitions,  and 
so  forth  arc,  in  the  main,  merely  mechanically  juxtaposed.  In 
the  shorter  and  later  Upanishads  there  is  not  room  for  such 
a  collection  ;  but  in  them,  more  and  more,  quotations  from  the 
earlier  Upanishads  and  from  the  Vedas  are  inserted.  Many  of 
these  can  be  recognized  as  such.  There  are  also  certain 
passages,  especially  in  the  Katha  and  Svetasvatara,  which, 
t  "*""*" 

1  See  on  this  point  the  interesting  testimony  adduced  by  Foucher,  &tude  sur 
I '  iconographic  bbuddhiqnt  de  Flndc^  Paris,  1900. 

2  Such  as  Hrih.  r,  2.7;  i.  3.  22;  i.  4.  i ;  3.9.  8-9  ;  Chanel,  i.  2. 10-12 ;  6,  8.  i. 

7 


PHILOSOPHY  OF  THE  UPANISHADS 

though  not  referable,  arc  evidently  quotations,  since  they  arc 
not  grammatically  construablc  in  the  sentence,  but  contain 
a  thought  which  seems  to  be  commented  upon  in  the  words 
immediately  following. 

Not  only  are  the  Upanishads  thus  heterogeneous  in  point  of 
structure,  but  they  also  contain  passages  which  .set  forth  the 
dualistic  Sankhya  philosophy,  which  has  been  the  chief  antag- 
onist of  the  monistic  Vcdfmta.  Of  the  earlier  Upanishads 
the  CbcTndogya,  in  6.  4,  explains  all  existing  objects  as  a  com- 
position of  three  elements,  a  reduction  which  has  an  analogue 
in  the  Sankhya  with  its  three  qualities.  In  Katha  4.  7,  the 
prakrti  or  £ Nature3  of  the  Sankhya  is  described.  In  Katha 
3.  10-13,  and  similarly  in  6.  7~c85  there  is  a  gradation  of 
psychical  principles  in  the  order  of  their  emanation  from  the 
Unmanifest  (avyakta)  which  agrees  closely  with  the  Srmkhya 
order ;  but  a  difference  is  added  when  that  UmnamTcst,  instead 
of  being  left  as  the  ultimate,  is  suboidinated  to  the  Person  of 
the  world-ground.  Somewhat  similar  arc  the  genealogies  of 
Munch  i.  i.  8  ;  a.  t.  3;  and  Prasna  6.  ^.  In  Prasna  4,  8  is 
a  combined  Sankhya  and  Vedanta  list,  the  major  part  of 
which,  up  to  citta,  'thought  and  what  can  be  thought/  Is 
Sankhyan.  The  term  buddhi,  'intellect,'  is  an  important 
Sankhyan  word.  It  is  noticeable  that  it  docs  not  occur  until 
the  Katha,  where  other  Sankhyan  similarities  are  first 
prominent^and  where  this  word  is  found  four  times. 

In  the  Svetasvatara  the  Sankhya  is  mentioned  by  name  in 
the  last  chapter,  and  the  statement  is  made  that  it  icascms 
in  search  of  the  same  object  as  is  there  being  expounded  The 
references  in  this  Upanishad  to  the  Sankhya  arc  unmistakable. 
The  enumerations  of  i,  4-5  arc  distinctly  non-Vcdfmtic  and 
quite  Sankhyan.  The  passage  at  6.  j,  where  svah/tava,  'the 
nature  of  things,3  evidently  means  prah-ti^  the  c  Nature  J  of  the 
Sankhya,  denounces  that  theory  as  the  utterance  of  deluded 
men.  Similarly  I.  3  contradicts  the  Sfinkhyaa  doctrine  in 
placing  the  gunas,  or  c  qualities/  in  God  and  in  attributing  to 
him  '  self-power/  But  more  numerous  arc  the  instances  where 
the  Vedanta  theory  is  interpreted  in  Sankhyan  terms,  as  in 
4-  10,  where  the  prakrti  of  the  Sankhya  is  identified  with  the 
may  a  of  the  Vedanta.  The  passage  4.  5,  where  the  cxplana- 

8 


PHILOSOPHY  OF  THE  UPANISHADS 

tion  of  experience  is  sensually  analogized,  is  thoroughly 
Sankhyan.  The  relation  of  the  Vedanta  to  the  Sankhya  has 
not  yet  been  satisfactorily  made  out.  Perhaps,  as  Professor 
Cowell  maintained,1  'the  Svetasvatara  Upanishad  is  the  most 
direct  attempt  to  reconcile  the  Sankhya  and  the  Vedanta.5 
The  Maitri  is  even  more  evidently  pervaded  by  Sankhyan 
influences,  especially  the  explicit  references  to  the  gunas, 
or  s  qualities/  with  the  enumeration  of  their  effects  (3.  5)  and 
the  explanation  of  their  origin '(5,  2). 

Even  with  due  allowance  made  for  a  supposititious  period 
when  the  terms  of  philosophy  may  have  existed  without 
distinction  of  systems,  such  as  are  known  afterwards  as 
Vedanta  and  Sankhya,  it  is  nevertheless  improbable  that  so 
complete  a  Sankhyan  vocabulary  as  meets  us  in  the  Svetas- 
vatara and  the  Maitri  Upanishads  could  belong  to  such  a 
period.  They  seem  rather  to  belong  to  a  period  when 
systems  were  not  only  recognized  as  such,  but  as  antagonistic. 
^  These  remarks  have  made  it  clear  that  the  Upanishads  are 
no  homogeneous  products,  cogently  presenting  a  philosophic 
theory,  but  that  they  are  compilations  from  different  sources 
recording  the  fi  guesses  at  truth'  of  the  early  Indians.  A 
single,  well  articulated  system  cannot  be  deduced  from  them ; 
but  underlying  all  their  expatiations,  contradictions,  and 
unordered  matter  there  is  a  general  basis  of  a  developing 
pantheism  which  will  now  be  placed  in  exposition. 


CHAPTER  III 

FIRST  ATTEMPTS  AT  THE  CONCEPTION  OF 
A  UNITARY  WORLD-GROUND 

AMONG  the  early  Indians,  as  among  the  early  Greeks,  an 
explanation  of  the  beginnings  of  the  world,  its  original  sub- 
stance, and  its  construction,  formed  the  first  and  most  inter- 
esting subject  of  philosophical  speculation.  In  the  Ve'das  such 
speculation  had  gone  on  to  some  extent  and  had  produced  the 

a  In  his  notes  to  Colebrooke's  •Miscellaneous  Essays,  i.  257,  London,  1873. 

But see  'more. especially:  Professor  Hopkins,  JA OS.  22,  380-387.   >        ;  '•.•"•':  •;    !   '• 

:  :    9 


PHILOSOPHY  OF  TIIK  UPANISHADS 

famous  Creation  Hymn,  RV.  10.  1 29,  as  well  as  others  (such  as 
RV.  TO.  vju  ;  10.  81  ;  10.  73  ;  10.  90)  in  which  the  origin  of 
the  world  was  conjectured  under  architectural,  generative,  and 
sacrificial  analogies.  In  the  Brahmanas  speculation  continued 
further  along  the  same  lines.  When  the  peiiod  of  the 
Upanishads  arrived,  the  same  theme  had  not  grown  old — and 
when  will  it?  The  quotation  from  Svet.  T.  i  already  cited 
(page  i)  shows  how  this  theme  was  still  discussed  and  indicates 
the  alternatives  that  were  offered  late  in  the  period.  Hut 
among  the  early  Upanishads  these  first  crude  cosmo^onic 
theories  had  not  yet  been  displaced. 

Prominent  among  these  is  one  which  was  advanced  among 
the  early  Greeks  by  Thalcs  and  which  was  also  a  widely 
prevailing  Semitic  idea,  namely,  that  the  original  stuff  of  the 
world  was  Water.  Thus  in  Brih  $.  5  we  find  it  stated  that { In 
the  beginning  this  world  was  just  Water.'  clt  is  just  Water 
solidified  that  is  this  earth,  that  is  the  atmosphere,  that  is  the 
sky,  that  is  gods  and  men,  that  is  animals  and  birds,  grass 
and  trees,  beasts,  together  with  worms,  flies,  and  ants  ;  all 
these  are  just  Water  solidified'  (Chanel  7.  To.  i),  Gargi  in 
Brih.  3.  6.  i  opens  a  discussion  with  the  philosopher  Yajnavalkya 
by  asking  for  an  explanation  of  the  popular  theory  that  *all 
this  world  is  woven,  warp  and  woof,  on  water.1 

In  the  later  Katha  a  more  philosophic  theory  of  the  world- 
ground  was  added  on  to  this  older  theory  that  water  was  the 
primal  entity :  '  [Atman],  who  was  born  of  old  from  the  waters ' 
(4-  6).  Somewhat  similar  combinations  of  the  earlier  and  laloi 
theories  arc  made  in  Ait.  i.  r.  3,  where  Atman,  after  creating 
the  wateis,  'from  the  waters  drew  forth  and  shaped  a  person/ 
from  whose  members  the  different  parts  of  the  world  and  of 
man  emanated;  arid  in  Kaush.  t,  7,  where  Brahma  declares 
ethc  waters,  verily,  indeed,  arc  my  world/ 

In  a  little  more  philosophic  fashion  Space  also  was  posited 
as  the  ultimate  ground  of  the  world.  At  Chand  1.89  three 
men  are  represented  as  having  a  discussion  over  the  origin  (or 
'what  it  goes  to,'  gati]  of  the  Saman, '  Chant,'  of  the  sacrificial 
ritual.  One  of  the  group  traced  it  back  to  sound,  to  breath,  to 
food,  to  water,  to  yonder  world.  When  pressed  as  to  what 
'  yonder  world  goes  back  to/  he  replied:  'One  should  not  lead 

10 


PHILOSOPHY  OK  THE  UPANISHADS 

beyond  the  heavenly  world.  We  establish  the  Saman  upon  the 
heavenly  woild,  for  the  Saman  is  praised  as  heaven.'  The  second 
member  of  the  group  taunted  the  first  that  his  Saman  had  no 
foundation,  and  when  challenged  himself  to  declaie  the  origin 
of  that  world,  replied  'this  world';  but  he  was  immediately 
brought  to  the  limit  of  his  knowledge  as  regards  the  origin  of 
this  world.  '  One  should  not  lead  beyond  the  world-support. 
We  establish  the  Sfxman  upon  the  world  as  a  support,  for  the 
Saman  Ls  piaiscd  as  a  support/  Then  the  third  member  put 
in  his  taunt .  l  Your  Saman  comes  to  an  end,'  said  he.  It  is 
noticeable  that  he,  who  was  the  only  one  of  the  three  not 
a  Brahman,  or  professional  philosopher,  was  able  to  explain: 
'Verily,  all  things  here  aiise  out  of  space.  They  disappear 
back  into  space,  for  space  alone  is  greater  than  these ;  space 
is  the  final  goal/ 

With  still  greater  abstraction  the  origin  of  the  world  is 
traced  back,  as  in  the  early  Greek  speculations  and  as  in 
RV.  10.  73.  3-3  and  AV.  17.  j.  19,  to  Non-being  (a-sad). 

¥£  fn  the  beginning,  verily,  this  [world]  was  non-existent. 
Thcicfiom,  vcnly,  Being  was  pioduced/    (Tail:.  2.  7.) 

In  Chdnd.  3.  19  the  same  theory  is  combined  with  another 
theory,  which  is  found  among  the  Greeks  and  which  was 
popular  among  the  Indians,  continuing  even  after  the  time  of 
Mann,  namely,  that  of  the  cosmic  egg.  '  In  the  beginning 
this  world  was  merely  non-being  (a~sad).  It  was  existent. 
It  developed.  It  turned  into  an  egg.  It  lay  for  the  period  of 
a  year.  It  was  split  asunder.  One  of  the  two  eggshell-parts 
became  silver,  one  gold.  That  which  was  of  silver  is  this 
earth.  That  which  was  of  gold  is  the  sky.  What  was  the 
outer  membrane  is  the  mountains.  What  was  the  inner 
membrane  is  cloud  and  mist.  What  were  the  veins  are  the 
rivers*  What  was  the  fluid  within  is  the  ocean/ 

This  theory  of  the  Rig- Veda,  of  the  Atharva-Veda,  of  the 
Taittirlya,  and  of  the  early  part  of  the  Chandogya  is  expressly 
referred  to  and  combated  at  Chand.  6.  $.  '  In  the  beginning, 
my  dear,  this  world  was  just  Being,  one  only,  without  a  second. 
To  be  sure,  some  people  say :  C{  In  the  beginning  this  world 
was  just  Non-being,  one  only,  without  a  second ;  from  that 


PHILOSOPHY  OF  THE  UPANISHAIXS 

Non-being  Being  was  produced."  But  verily,  my  dcai, 
whence  could  this  be?  How  from  Non-being  could  Being 
be  produced?  On  the  contrary,  my  dear,  in  the  beginning 
this  world  was  Being,  one  only,  without  a  second.  It 
bethought  itself:  ''Would  that  I  were  many!  Let  me 
procreate  myself!'3  It  emitted  heat.'  Similaily  the  heat 
procicatcd  water,  and  the  water  food.  Out  of  these  three 
elements.,  after  they  had  been  infused  by  the  oiiginal  existent 
with  name  and  form  (i.e.  a  principle  of  individiuition),  all 
physical  objects  and  also  the  organic  and  psychical  nature 
of  man  were  composed. 

Still  more  abstract  than  the  space-theory,  but  connected 
with  it,  is  the  cosmological  speculation  offeicd  by  Yfijfiavalkya 
to  Gargl,who  confronted  him  with  two  supposedly  unanswerable* 
questions.  c  That  which  is  above  the  sky,  that  which  is  beneath 
the  earth,  that  which  is  between  these  two,  sky  and  earth, 
that  which  people  call  the  past  and  the  present  and  the  futmv 
— across  what  is  that  woven,  warp  and  woof? '  *  Acioss  space/ 
was  Yajnavalkya's  reply.  l  Across  what  then,  pray,  is  spaa* 
woven  ?'  <  That,  O  Gargi,  Brahmans  call  the  Imperishable,' 
answers  Yajnavalkya,  but  he  does  not  attempt  to  describe  this, 
since  it  is  beyond  all  earthly  distinctions.  However,  with 
a  directness  and  a  grand  simplicity  that  call  to  mind  the 
Hebrew  account  of  the  creation  by  the  mandatory  word  of 
the  Divine  Being,  there  follows  an  account  of  the  governances 
of  the  world  by  that  world-ground.  'Verily,  ()  Gargi,  at  the 
command  of  that  Imperishable  the  sun  and  moon  stand  apart. 
Verily,  0  Gargi,  at  the  command  of  that  Imperishable  the 
earth  and  the  sky  stand  apart.  Verily,  C)  Gurgi,  at  the 
command  of  that  Imperishable  the  moments,  the  hours, 
the  days,  the  nights,  the  fortnights,  the  months,  the  seasons, 
and  the  years  stand  apart.  Verily,  0  GargT,  at  the  command 
of  that  Imperishable  some  rivers  flow  from  the  snowy 
mountains  to  the  east,  others  to  the  west,  in  whatever  direction 
each  flows '  (Brih.  3.  8.  3-9). 

These  searchings  for  the  origin  and  explanation  of  the  world 
of  phenomena,  first  in  a  phenomenal  entity  like  water  and 
space,  and  then  in  a  super-phenomenal  entity  like  non-being, 
being,  or  the  Imperishable,  had  even  in  the  Rig-  and  Alharva- 


PHILOSOPHY  OF  THE  UPANISHADS 

Vcdas  reached  the  conception  of  a  necessarily  unitary  basis 
of  the  world  and  even  the  beginnings  of  monism.     Thus  :— 
-  Hiahmana.spati  like  a  smith 

Did  foige  together  all  things  heie.'     (RV.   10.  72.  2.) 
VLsvakarman   (Hteially,   the   < All-maker'),  the  one    God, 
established  all  things   (RV.    10.    81).     From   the  sacrificial 
dismemberment   of  Purusha,  the   World-Person,  all   things 
were  formed  (RV.  10.  90).     Again,  in  RV.  10.  131.  i:— 

'  In  the  beginning  aiose  Hiranyagaibha, 
The  cauli's  begetter,  ^ho  cieated  heaven.' 

So  also  in  RV.  10.  129.  i,  2, the  Creation  Hymn:— 
'Tlu'ie  was  then  neither  being  nor  non-being..  .. 
Without  hi  oath  breathed  by  Us  own  power  That  One.' 

So  also  RV,  i,  1 64.  6  : — 

'  L  unknowing,  ignoiant,  here 
Ahk  the  wise  sages  for  the  sake  of  knowledge : 
What  was  That  One,  in  the  form  of  the  unborn, 
Who  established  these  six  worlds?' 

A  glimpse  into  monism  is  seen  in  RV.  i,  164.  46  : — 

'  Him  who  is  the  One  existent,  sages  name  variously/ 

Various,  indeed,  wcie  the  conjectures  regarding  the  world- 
ground.  Four — Brahmanaspati,  Visvakarman,  Purusha,  and 
Iliranyagarbha — besides  the  indefinite  That  One,  have  just  been 
cited  from  the  Rig-Veda.  Another,  Prajapati  (literally  '  Lord 
of  creatures  ')  began  to  rise  towards  the  end  of  the  Vedic  period, 
increased  in  prominence  through  the  Brahmanic,  and  continued 
on  into  the  Upanishadic.  But  the  conception  which  is  the 
ground- woi  k  of  the  Vcdanta,  which  overthrew  or  absorbed  into 
itself  all  other  conceptions  of  the  world-ground,  was  that  of 
Brahma,  Emerging  in  the  Brahmanas,  it  obtained  in  the 
Upanishads  a  fundamental  position  which  it  never  lost,  In- 
deed, the  philosophy  of  the  Upanishads  is  sometimes  called 
Brahma-Lsm  from  its  central  concept. 


PHILOSOPHY  OF  THE  UPANISIIADS 


CHAPTER   IV 

THE  DEVELOPMENT  OF  THTC  CONCEPTION 
OF  BRAHMA 

AS  the  early  cosmologies  started  with  one  tiling  and  another, 
but  always  one  particular  thing,  posited  as  the  piimal  entity, 
so  in  Brih.  i.  4.  10-1 1  and  again  in  Maitii  6.  17  we  find  the* 
statement:  '  Verily,  in  the  beginning  this  world  was  Brahma.' 
And  as  in  the  old  cosmologies,  especially  in  the  Rig- Veda  and 
in  the  Brahmanas,  so  also  in  the  Upanishacls  procreation  was 
adopted  as  the  specific  analogy  for  world-production.  Thus: 
' He  desired:  "Would  that  I  were  many'  Let  me  procreate  my- 
self! "  He  performed  austerity.  Having  perfoimed  austerity, 
he  created  this  whole  world,  whatever  thcic  is  here'  (Tail. 
2.  6)  It  should  be  noticed  that  consciousness,  which  was 
absent  in  the  water-  and  space-cosmologies,  is  here  posited  for 
the  production  of  the  world  ;  also  that  the  creation  of  the 
world,  as  in  the  Purusha  Hymn,  RV,  30.  90,  and  all  through 
the  Brahmanas,  is  an  act  of  religious  significance  accompanied 
by  ceremonial  rites. 

This  last  fact  is  not  unnatural  when  the  situation  is  considered. 
Every  undertaking  of  importance  had  to  be  preceded  by  sani- 
ficcs  and  austerities  in  order  to  render  it  auspicious.  The 
greater  the  importance  of  the  affair,  such  as  beginning  a  wat- 
er going  on  a  journey,  the  greater  was  the  need  of  abundant 
saciifice.  And  if  saciifice  was  so  essential  and  efficacious  for 
human  affairs,  would  it  not  be  equally  necessary  and  efficacious 
for  so  enormous  an  undertaking  as  the  creation  of  the  world  ? 

These  considerations  probably  had  the  greater  weight  in 
view  of  the  meaning  and  historical  importance  of  the  word 
&ra/ima,  which  now  and  henceforth  was  to  be  employed  as 
the  designation  of  the  world-ground. 

In  the  Rig- Veda  brahma  seems  to  have  meant  first  '  hymn/ 
prayer/  '  sacred  knowledge/  *  magic  formula/  In  this  very 
sense  it  is  used  in  the  Upanishads,  e.  g.  Tait.  3. 10.  4,  as  well  as 
in  compounds  such  as  brafivtavat,  'possessed  of  magic  formulas/ 
and  brahma-varcasa,  '  superiority  in  sacred  knowledge/  It 
also  signified  the  power  that  was  inherent  in  the  hymns, 

14 


PHILOSOPHY  OF  THE  UPANISHADS 

piaycrs,  sacicd  foimulas,  and  sacicd  knowledge.  This  latter 
meaning  it  was  that  induced  the  application  of  the  word  to  the 
world-ground — a  power  that  created  and  pervaded  and  upheld 
the  totality  of  the  univeisc. 

Yet  how  difficult  it  was  to  preserve  the  penetrating  philo- 
sophical insight  which  discerned  that  efficiency,  that  power, 
that  brahnia  undei  lying  the  world — an  insight  which  dared 
to  take  the  word  from  its  religious  connection  and  to  infuse 
into  it  a  philosophical  connotation — will  be  shown  in  the 
recorded  attempts  to  grasp  that  stupendous  idea,  all  of  which 
fell  back,  because  of  figurative  thinking,  into  the  old  cosmo- 
logies which  this  very  Brahma-theory  itself  was  intended  to 
transcend. 

The  unknown  character  of  this  newly  discovered  Being  and 
the  idea  that  only  by  its  will  do  even  the  gods  perform  their 
functions,  is  indicated  in  a  legend  contained  in  the  Kena 
Upanishad.  Biahma  appeared  to  the  gods,  but  they  did  not 
understand  who  it  was.  They  deputed  Agni,  the  god  of  fire, 
to  ascertain  its  identity.  He,  vaunting  of  his  power  to  burn, 
was  challenged  to  burn  a  straw,  but  was  baffled.  Upon  his 
unsuccessful  return  to  the  gods,  Vayu,  the  god  of  wind,  was 
sent  on  the  same  mission.  He,  boasting  of  his  power  to  blow 
anything  away,  was  likewise  challenged  to  blow  a  straw  away 
and  was  likewise  baffled.  To  Indra,  the  next  delegate, 
a  beautiful  woman,  allegorized  by  the  commentator  as  Wis- 
dom, explained  that  the  incognito  was  Brahma,  through  whose 
power  the  gods  were  exalted  and  enjoyed  greatness. 

In  Brih.  3.  9.  1-9  Yajnavalkya  was  pressed  and  further 
pressed  by  Sakalya  to  state  the  real  number  of  the  gods.  Un- 
willingly he  reduced,  in  seven  steps,  the  popular  number  of 
3306  gods  to  one,  and  that  one  was  Brahma,  the  only  God. 

But  apart  from  legend  and  apait  from  religion  it  was 
difficult  for  the  ordinary  person  to  understand  who  or  what 
this  Brahma  was, 

Gargi,  one  of  the  two  women  in  tthe  Upanishads  who 
philosophize,  takes  up  the  old  water-cosmology  and  asks 
Yajnavalkya,  the  most  prominent  philosopher  of  the  Upani- 
shads (Brih.  3,  6) :  '  On  what,  pray,  is  the  water  woven,  warp 
and  woof?1  He  replies,  'The  atmosphere- wo  rids/  On  being 


PHILOSOPHY  OF  THK  UPANLSIIADS 

asked  again/ On  what  then,  pray,  arc  the  atmosphcrc-wotlds 
woven,  warp  and  woof?'  he  .says,  'The  Gandharva-xvorld 
[or^  world  of  spirits];  The  rcgressus  has  been  entered,  and 
Yajnavalkya  plays  somewhat  the  part  of  Locke's  'poor 
Indian  [i.  c.  American  Indian]  philosopher '  with  his  toitotsc, 
and  elephant,  and  so  forth,  as  the  world's  last  standing- 
ground.  Merc  he  takes  Gaigl  back  to  the  worlds  of  the  sun 
upon  which  the  Gandharva-worlds  arc  woven,  and  then  in  turn 
to  the  worlds  of  the  moon,  the  worlds  of  the  stais,  the  woiUls 
of  the  gods,  the  woilds  of  Indra,  the  woilds  of  Prajapati, 
the  worlds  of  Brahma.  «  On  what  then,  pray,  arc  the  worlds 
of  Brahma  woven,  warp  and  woof?'  'Gfugi,  do  not  question 
too  much,  lest  your  head  fall  off.  In  tiuth  you  arc  question- 
ing too  much  about  a  divinity  about  which  furl  her  questions 
cannot  be  asked.  GargI,  do  not  over-question.1  Thereupon 
Gargi  ceased  to  question. 

It  is  a  remnant  of  the  old  space-cosmology  joined  with  the 
Brahma-theory  when  in  Brih.  5.  i  it  is  stated  that  •  Brahma  is 
ether— the  ether  piimcval,  the  ether  that  blows'  A  little 
more  b  added  when  it  is  said  that  v  Brahma  is  life,  Brahma 
is  joy.  Brahma  is  the  void '  (Chanel,  4.  i  o.  3).  The  abundance 
and  variousncss  of  being  in  that  world-ground  which  must 
also  be  the  ground  of  the  physical  and  of  the  mental  life  of 
persons  is  approached  in  Tait  3,  where  the  instruction  is 
successively  given  that  Brahma  is  food,  biealh,  mind,  under-* 
standing,  and  bliss,  since  out  of  each  of  those,  as  from  the 
world-ground,  things  arc  bora,  by  those  they  live,  unto  those 
they  enter  on  departing  hence. 

There  arc  four  other  passages  where  attempts  are  expressly 
made  to  define  Brahma, 

In^Brih.  a.  i  the  renowned  Brahman  Gargya  Ufilfiki  came 
to  Ajatasatru,  king  of  Benares,  and  volunteered  to  tell  him  of 
Brahma,  The  wealthy  king,  In  emulation  of  the  lavish  Janaka, 
offered  a  thousand  cows  for  such  an  exposition,  Gargya 
explained  that  he  venerated  the  person  in  the  sun  as  Brahma. 
£  Talk  not  to  me  about  such  a  Brahma/  Ajataiitru  protested 
He  venerated  as  Brahma  the  Supreme  Head  and  King  of  all 
beings.  Then  Gargya  said  that  he  also  venerated  the  person 
m  the  moon  as  Brahma.  Ajfita&tru  again  protested  against 


PHILOSOPHY  OF  THE  UPANISHADS 

the  inadequacy  of  such  a  conception  of  Brahma,  He  vener- 
ated It  as  the  great  white-robed  king  Soma  (i.e.  the  person 
vivifying  the  moon).  Again  Gargya  gave  another  definition 
of  Brahma,  namely,  as  the  person  in  the  lightning  ;  and  again 
Ajfita^atru  condemned  his  statement  as  inadequate  by  de- 
claring that  he  venerated  as  Brahma  the  Brilliant  One,  the 
principle  of  brilliancy,  not  only  in  the  lightning  but  in  all 
brilliant  things.  So  the  two  converse  back  and  forth,  Gargya 
successfully  giving  new  definitions  and  Ajatasatru  declaring 
their  inadequacy  with  a  broader  conception  which  included 
and  went  beyond  Gfirgya's,  and  at  the  same  time  deducing  a 
practical  benefit  to  any  who  held  such  a  conception.  Gargya Js 
conception  of  Brahma  as  the  person  in  space  was  supple- 
mented by  the  conception  of  Brahma  as  the  Full,  the 
non-active  ;  the  person  in  the  wind,  by  Indra,  the  terrible, 
and  the  unconquered  army;  the  person  in  the  fire,  by  the 
Vanquisher;  the  person  in  water,  by  the  Counterpart  (of 
all  phenomenal  objects);  the  person  in  the  mirror,  by  the, 
Shining  One ;  the  sound  which  follows  after  one,  by  Life ; 
the  person  in  the  quarters  of  heaven,  by  the  Inseparable 
Companion  ;  the  person  consisting  of  shadow,  by  Death ;  the 
person  ia  the  body,  by  the  Embodied  One— in  all,  twelve1 
conceptions  of  Brahma,  which  exhaust  Gargya  Balakfs 
speculation  on  the  subject.  He,  the  challenger,  the  professional 
philosopher,  then  requests  instruction  from  his  vanquisher,  who, 
it  may  be  noticed  again?  was  not  a  Brahman,  but  a  Kshatriya 
(i.  a  a  man  belonging  to  the  second  caste).  Ajatasatru  called 
attention  to  the  anomaly  of  a  Brahman's  coming  to  a  Kshatriya 
for  instruction,  but  consented  to  make  him  know  clearly  this 
comparatively  new  and  not  fully  comprehended  conception  of 
Brahma.  *  He,  verily,  0  Balaki,  who  is  the  maker  of  all  these 
persons  [whom  you  have  mentioned  in  succession],  of  whom, 

*  In  KausL  4,  which  is  evidently  another  version  of  the  same  dialogue,  there 
arc  sixteen  conceptions,  *thc  person  in  the  quarters  of  heaven*  being  omitted 
from  the  Bjiknd-Aranyaka  list  and  there  being  added  the  person  in  thunder,  in  the 
echo,  the  conscious  self  by  whom  a  sleeping  person  moves  about  in  dreams,  the 
person  in  the  right  eye,  and  the  person  in  the  left  eye — conceptions  which  are 
supplemented  respectively  by  the  soul  of  sound,  the  inseparable  companion,  Yama 
(king  of  the  dead),  the  soul  of  name,  of  fire,  of  light,  and  the  soul  of  truth,  oi 
lightning:,  of  splendor, 

17  c 


PHILOSOPHY  OF  THE  UPANISIIADS 

verily,  this  Is  the  work— he,  verity,  should  be  known '  (Kaush. 
4.19).  With  the  illustration  at  hand  of  a  man  awaking  from  sleep, 
Ajatasatru  shows  that  finally  Brahma  is  to  be  conceived  of  as 
that  into  which  one  goes  to  sleep  and  from  which  one  wakes 
again.  The  conclusion  Ls :  <  As  a  spicier  might  come  out  with 
his  thread,  as  small  sparks  come  forth  from  the  fire,  even  so 
from  this  Soul  come  forth  all  vital  energies,  all  worlds, 
all  gods,  all  beings.  The  mystic  meaning  \itfanisa<f)  there- 
of is  k£  the  Real  of  the  real "  }  (Brih.  3.  i.  30). 

This  is  the  most  important  passage,  for  it  is  the  first  in  the 
Upanishads  where  the  conception  of  Biahrna  Ls  subjected  to 
a  regressive  analysis  leading  to  a  conclusion  which  obtains 
throughout  the  remainder  of  the  Upanishads,  except  us  it  is 
further  supplemented.  In  it  the  following  points  an*  to  be 
noticed.  The  old  cosmologies,  accoidiny  to  which  the  woi  Id- 
ground  was  to  be  discovered  in  some  particular  phenomenal 
object  or  substance,  aic  still  clung  to  in  so  Eir  as  Urahmu,  the 
newly  postulated  world-ground,  is  to  be  found  in  one  and 
another  individual  object,  such  as  the  sun,  the  moon,  lightning, 
space,  fire, water, and  so  forth;  they  are  transcended,  however! 
in  so  far  as  those  objects  arc  not  regarded  as  themselves  of  the 
stuff  out  of  which  the  world  was  fashioned,  but  arc  looked  upon 
only  as  a  habitation  of  the  world-ground,  which  is  also  a  person, 
locally  lodged.  Such  a  conception  of  the  first  disputant  is 
corrected  by  the  second's  pointing  out  that  the  world  ground 
cannot  be  the  substrate  of  only  certain  particular  phenomena  ; 
that  the  several  principles  must  be  referred  back  to  a  .single 
one, '  who  is  the  maker  of  these  persons,  of  whom  this  [  universe') 
is  the  work5  (Kaush.  4.  19),  and  (more  impoitant  still)  that  if 
one  would  come  close  to  the  apprehension  of  this  world-ground, 
it  is  chiefly  to  be  known  as  the  upholder  of  his  own  psychical 
existence  through  the  period  of  sleep ;  that  it  is  a  Soul  (Atman] 
and  that  this  Soul  is  the  source  of  all  existing  things,  vital 
energies,  worlds,  gods,  all  beings,  which  arc  actual,  to  bo  sure, 
but  actual  only  because  It  is  their  Real. 

A  very  great  advance  in  the  conception  of  the  world-ground 
is  here  made,  and  a  doctrine  is  reached  of  which  most  of  the 
later  dialogues  are  further  explications.  There  are  two  other 
dialogues,  however,  which  by  a  similar  succession  of  definitions 

18 


PHILOSOPHY  OF  THE   UPANISHADS 

and  corrections  arrive  at  the  same  fundamental  conception  of 
Brahma. 

In  Brih.  4.  1-2  Janaka,  at  Yajfiavalkya's  request,  states  the 
various  philosophical  theories  that  have  been  piopounded  to 
him.  Six  diffeient  conceptions  of  Brahma,  taught  by  different 
teachers,  arc  thus  elicited-  First,  that  Brahma  is  speech. 
This  was  self-evident,  replied  Yajiiavalkya,  but  it  was  saying 
no  more  than  that  one  had  a  mother,  or  a  father,  or  a  teacher ; 
without  explaining  the  scat  and  support  of  speech,  such  a 
Brahma  was  one-legged.  Yajnavalkya  then  supplied  the 
deficiency  by  explaining  that  its  seat  was  speech,  its  support 
space,  and  it  should  be  reverenced  as  intelligence,  for  by  speech 
all  things  were  known.  Similarly,  the  theory  that  Brahma 
was  breath  was  approved  as  true,  but  condemned  as  inade- 
quate, and  supplemented  by  the  explanation  that  breath  was 
its  scat,  space  its  support,  and  it  should  be  reverenced  as  dear, 
since  the  breath  of  life  is  dear.  So  Brahma  is  sight,  the  eye 
its  scat,  space  its  suppoit ;  and  it  should  be  reverenced  as 
truthfulness,  since  the  eyes  see  truly.  Brahma  is  hearing,  the 
ear  its  scat,  space  its  support ;  and  it  should  be  reverenced  as 
the  endless,  for  the  quarters  of  heaven  from  which  one  hears 
arc  endless.  Brahma  is  mind,  its  scat  is  mind,  its  support  is 
space  ;  and  it  should  be  reverenced  as  the  blissful,  for  with  the 
mind  one  experiences  bliss.  Brahma  is  the  heart,  its  seat  is 
the  heart,  its  support  is  space ;  and  it  should  be  reverenced  as 
the  steadfast,  for  the  heart  is  a  steadfast  support.  The  con- 
clusion is  not  clearly  connected  with  the  dialogue ;  at  4.  3.  4 
there  seems  to  be  a  break  in  the  text.  But  it  ends  with  the 
description  of  the  Atman  (Soul,  or  Spirit),  which  is  without 
deseribablc  limits.  * 

^rL 

Here  it  is  to  be  noticed  that  Brahma  isVpostulated  as  mani- 
fest in  a  person's  psychical  activities  ;  that  It  has  its  seat  in  the 
sense-organs  and  in  the  mental  organs ;  that  It  has  various 
qualities,  such  as  the  quality  of  intelligence,  truthfulness,  end- 
lessness, blissfulness,  steadfastness ;  and  that  It  turns  out  to  be 
a  Self,  without  any  limiting  qualities.  All  these  statements  are 
of  importance,  both  as  indicating  the  development  of  the  con- 
ception of  Brahma  and  as  contrasted  with  later  modifications. 

The  only  other  dialogue  where  an  extended  attempt  is  made 

19  C  a 


PHILOSOPHY  OF  THE  UPANISHADS 

to  arrive  at  a  conception  of  Brahma,  exhibits  in  philosophy 
the  henothcistic  religious  tendency  of  the  Indian  mind,  which 
elevates  the  god  or  the  concept  immediately  concerned  to  the 
highest  position  and  accepts  it  as  supreme  and  complete,  only 
to  turn  to  anothei  and  repeat  the  process.  In  Chanel.  7.  i 
Narada,  in  search  of  saving  knowledge,  comes  to  Saaat- 
kumara  with  the  request  *  Teach  me,  Sir  !  (adlilhi  bhagavo). 
[It  is  probable  that  this  should  be  'Sir,  declare  Biahma!' 
(adhlki  hJiagavo  brakma],  the  same  icqucst  that  Bhrigu 
Varuni  put  to  his  father  in  a  similar  progressive  definition  of 
Brahma  (Tait.3-  J,  referred  to  on  page  J  6).]  The  latter,  being 
bidden  to  declare  his  learning,  enumerates  seventeen  books  and 
sciences,  but  is  informed  that  they  all  teach  such  knowledge 
as  is  only  a  name — not  however  worthless,  since  a  name  is  part 
of  Brahma  and  should  be  revered  as  Brahma.  Indeed,  he  who 
does  so  venerate  names  as  Brahma  has  free  sway  so  far  as 
a  name  covers  the  nature  of  Brahma,  which,  however,  is  only  to 
a  slight  extent.  But  there  is  more  than  a  name,  viz.  speech. 
That,  too,  is  a  manifestation  of  Brahma,  because  it  makes  every- 
thing manifest — all  the  sciences,  all  objects,  all  distinctions. 
But  there  is  more  than  speech,  viz.  the  mental  organ,  or 
mind  (manas),  for  that  embraces  both  speech  and  name. 
The  self  is  mind.  The  world  is  mind.  Brahma  is  mind. 
But  there  is  something  more  than  mind  or  ideation.  There  is 
will  (samkalpa,  the  constructive  faculty).  It  is  through  will 
that  everything  comes  into  existence.  Again,  though  will 
defines  a  phase  of  Brahma,  theic  is  something  greater,  viz. 
thought.  Verily,  when  one  thinks,  then  he  wills  and  performs 
all  the  previously  named  processes.  So  there  is  giwn  a 
successive  advance  over  each  previous  conception  of  Brahma, 
and  usually  some  reason  for  the  dependence  of  the  preceding 
upon  the  succeeding^  After  thought  follows  meditation,  under- 
standing, strength,  food,  water,  heat,  space,  memory,  hope,  and 
breath,  or  life  ;  everything  is  breath.  Further,  by  a  circuitous 
route,  the  author  leads  to  the  immortal,  unrestricted,  undifFcr- 
cnced,  self-supported  plenum  which  is  below,  above,  before, 
behind,  to  the  right,  to  the  left,  which  is  the  whole  world  itself* 
The  next  thought  seems  to  be  that  since  it  is  a  spirit  for  whom 
there  is  a  below  and  above,  a  before  and  behind,  a  right  and 

20 


PHILOSOPHY  OF  THE   UPANISHADS 

a  left,  a  spirit  for  whom  a  whole  world  exists,  therefore  all  these 
arc  themselves  spirit,  or  the  Spirit  (Afrnan).  So  Spirit  alone 
is  below,  above,  before,  behind,  to  the  right,  to  the  left.  This 
whole  world  is  Spirit.  Out  of  Spirit  arise  hope,  memory, 
space,  heat,  water,  appearance  and  disappearance,  food,  strength, 
understanding,  meditation,  thought,  will,  mind,  speech,  name, 
sacred  verses,  religious  work — which  previously  were  defined 
as  parts  of  Brahma.  Indeed,  this  whole  world  arises  out  of 
Spirit  (Atmaii). 

One  more  reference  will  show  the  manner  of  progress  in  the 
development  of  the  conception  of  Brahma  which  has  now 
been  reached,  namely  that  It  is  the  one  great  reality,  present  both 
In  objective  phenomena  and  in  the  self's  activities  (Chand. 
3.  1 8.  i-a).  'One  should  reverence  the  mind  as  Brahma. 
Thus  with  reference  to  the  self  (atman).  Now  with  reference 
to  the  divinities  [who  operate  the  different  departments  of 
nature].  One  should  reverence  space  as  Brahma. .  .  .  That 
Brahma  has  four  quarters.  One  quarter  is  speech.  One 
quarter  is  breath.  One  quarter  is  the  eye.  One  quarter  Is 
the  ear.  Thus  with  reference  to  the  self.  Now  with  reference 
to  the  divinities.  One  quarter  is  Agni  (Fire).  One  quarter  is 
Vayu  (Wind).  One  quarter  is  Aditya  (the  Sun).  One  quarter 
Is  the  quarters  of  heaven.  This  is  the  twofold  instruction  with 
reference  to  the  self  and  with  reference  to  the  divinities.' 

Two  stages  are  analyzable  in  the  progress  thus  far:  (i)  the 
necessity  for  a  universal,  Instead  of  a  particular,  world-ground 
led  to  a  theory  which  postulated  a  world-ground  that  embraced 
all  phenomena  as  parts  of  it,  and  so  which  gradually  identified 
everything  with  the  world-ground;  (s,)  it  was  felt  that  this 
world-ground  was  in  some  sense  a  Soul,  co-related  with  the 
finite  ego.  These  two  tendencies  will  now  be  further  traced. 

According  to  the  earlier  theory  of  Brahma,  in  which  It 
was  the  primal  entity  which  procreated  the  woild,  the  world 
was  somehow  apart  from  Brahma.  Thus,  '  having  created  it, 
into  it  he  entered5  (Tait.  a.  6).  Or,  as  Chand.  6.  3  speaks 
of  the  originally  Existent,  after  it  had  procreated  heat,  water, 
and  food :  'That  divinity  thought  to  itself:  "  Come !  Let  me 
enter  these  three  divinities  [i,e.  heat,  water,  and  food]  with 
this  living  Soul,  and  separate  out  name  and  form," ' 

21 


PHILOSOPHY   OF  THE   UPANISIIADS 

With  the  development  of  the  concept  of  Brahma  away  fiom 
its  earliest  form  (i.e.  from  the  influence  of  the  early  cosmogonies), 
the  thought  of  perva.ding-all,  mentioned  in  the  previous  para- 
graph, and  the  gcncial  enlargement  and  universalizing  of  the 
concept,  led  to  the  thought  of  being-all.  So  the  world  was 
identified  with  Brahma,  in  a  different  sense  from  what  is  implied 
in  '  Verily,  in  the  beginning  this  world  was  Bi  ahma '  (Brih.  1.4. 
10).  The  world,  according  to  this  developed  conception,  is  not 
the  emanation  of  the  original  Being  that  was  called  Brahma,  not 
is  it  strictly  the  past  construct  of  an  artificer  Brahma  (Kaush. 
4.  19).  Nor  yet  is  it  to  be  regarded  as  pervaded  by  Brahma 
as  by  something  not  itself,  as  in:  'He  entered  in  here,  even  to 
the  fingernail-tips,  as  a  razor  would  be  hidden  in  a  razor-case, 
or  fire  in  a  fire-holder  [i.e.  the  fire- wood]1  (Brih.  i.  4.  7).  But 
here  and  now  Verily,  this  whole  world  is  Brahma7  (Chanel  3. 14). 
The  section  of  the  Chandogya  just  quoted  is  the  first  clear 
statement  of  the  pantheism  which  had  been  latent  in  the 
previous  conception  of  Brahma  and  of  the  relation  of  the 
world  to  It.  Later  that  pantheism  is  made  explicit  and  remains 
so  through  the  rest  of  the  Upanishacls,  where  the  thought  recurs 
that  Brahma  actually  is  everything.1  Thus : — 

'  The  swan  [i.  e.  the  sun]  in  the  clear,  the  Vasu  in  the  atmo- 
sphere, 

The  priest  by  the  altai,  the  guest  in  the  house, 
In  man,  in  broad  space,  in  the  light  (r/a}:  in  the  sky, 
Born  in  water,  born  in  cattle,  born  in  the  right,  born  in  rock, 
is  the  Right,  the  Groat.'  (Katha  g.  2.) 

'Brahma,  indeed,  is  this  tmmoital.     Brahma  bcfoio, 
Brahma  behind,  to  right  and  to  left. 
Stretched  forth  below  and  above, 
Brahma,  indeed,  is  this  whole  world,  this  widest  extent/ 

(Munch  2,  2,  n.) 
*  For  truly,  everything  here  is  Brahma '  (Mfuul.  3). 

Thus  far,  in  the  exposition  of  the  development  of  the 
pantheistic  conception  of  the  world,  the  merging  of  all  objective 

1  Bnhad-Aianyaka,  Chandogya,  Taittinyn,  Aitareya,  Kaushltaki,  ami  Kcna 
14-34  (the  prose  portion)  are  regarded  as  forming  the  group  representative  of  the 
earlier  Upamshadic  philosophy,  The  otheis  are  later  and  dogmatic,  presupposing 
a  considerable  development  of  thought  and  not  infrequently  quoting  the  earlier  ones. 


PHILOSOPHY  OF  THE   UPANISHADS 

phenomena  into  a  unitary  world-ground  has  been,  the  process 
emphasized;  for  this  seems  to  have  been  its  first  stage, 
Objective  phenomena  are  the  ones  which  first  arrest  the 
attention  and  demand  explanation.  But,  as  the  Svetasvatara, 
at  its  beginning  (i.  2),  in  recounting  the  various  speculative 
theories,  states  explicitly,  there  is  another  important  factor, 
namely  <  the  existence  of  the  soul  (atmcui);  which  cannot  be 
lumped  in  with  material  objects,  but  presents  another  and 
more  difficult  fact  for  the  philosopher  who  would  find  a 
unitary  ground  that  shall  include  the  diverse  objective  and 
subjective. 

This  leads  over  to  what  was  stated  on  page  21  as  the  second 
stage  in  the  development  of  the  conception  of  Brahma  as 
the  world-ground,  namely,  that  It  is  in  some  sense  a  Soul 
co-related  with  the  finite  ego. 


CHAPTER  V 

THE  DEVELOPMENT  OF  THE  CONCEPTION  OF  THE 
ATMAN  AND  ITS  UNION  WITH  BRAHMA 

IN  the  dialogue  in  Brih.  2.  i  (and  its  longer  recension, 
Kaush,  4),  where  a  progressive  attempt  was  made  to  con- 
ceive of  Brahma,  it  was  admitted  that  Brahma  was  to  be 
found  not  only  in  the  not-self,  but  also  in  the  self;  that  It  was 
not  only  the  essence  of  cosmical  phenomena,  but  also  of  the 
organic  and  mental  functions  of  the  human  person. 

This  probably  was  an  outgrowth  of  the  primitive  anthro- 
pomorphic notion-  that  the  world-ground  is  an  enormous 
human  person,  graphically  portrayed  in  the  £  Hymn  of  the 
Cosmic  Person/  RV.  JQ.  90,  The  sun  came  out  of  his  eye, 
the  moon  from  his  mind,  Indra  and  Agni  (fire)  from  his  mouth, 
Vayu  (the  wind)  from  his  breath,  the  air  from  his  navel,  the 
sky  from  his  head,  the  earth  from  his  feet,  and  so  forth. 

In  the  Atharva-Vcda  (10.  7.  32-34)  the  earth  is  the  base  of 
the  highest  Brahma,  the  air  his  belly,  the  sky  his  head,  the 
sun  and  moon  his  eyes,  fire  his  mouth,  the  wind  his  breaths. 

In  the  cosmology  in  Brih.  i.  a  fire  Is  the  semen  of  the 


PHILOSOPHY   OF  THE   UPANISHADS 

demiurge  Death,  the  east  is  his  head,  the  south-east  and 
north-east  his  arms,  the  west  his  hinder  part,  the  south-west 
and  the  north-west  his  thighs,  the  south  and  north  his  sides,  the 
sky  his  back,  the  atmosphere  his  belly,  the  earth  his  chest. 

According  to  Aitareya  i,  there  proceeded  from  the  mouth 
of  the  world-person  fire.,  from  his  nostrils  the  wind,  from  his 
eyes  the  sun,  from  his  ears  the  quarters  of  heaven,  from  his  skin 
plants  and  trees,  from  his  heart  the  moon,  from  his  navel 
death,  from  his  male  generative  organ  water.  But  here  the 
important  thought  is  added  that  not  only  are  the  bodily  parts 
of  this  cosmic  person  to  be  observed  in  the  external  world,  but 
they  are  also  correlated  with  the  functions  of  the  individual 
person.  So,  in  the  sequel  of  the  Aitareya  account,  fire  became 
speech  and  entered  in  the  mouth  of  the  individual ;  wind  became 
breath  and  entered  in  his  nose ;  the  sun,  sight  in  his  eyes  ;  the 
quarters  of  heaven,  hearing  in  his  ears ;  plants  and  trees,  hairs 
in  his  skin  ;  the  moon,  mind  in  the  heart ;  Death,  semen  in  the 
generative  organ. 

This  is  perhaps  the  first  detailed  mention  of  a  correspon- 
dence between  the  microcosm  and  the  macrocosm.  Glimpses 
of  it  there  have  been  before,  as  in  Chanel.  5, 18.  3,  where  Brah- 
ma, selfwise,  is  fourfold:  speech,  breath,  eye,  ear;  and  with 
regard  to  nature,  is  implicitly  corresponding,  also  fourfold  : 
fire,  wind,  sun,  quarters.  A  correspondence  between  four 
parts  of  the  bodily  self  and  of  the  world  is  as  old  as  the 
Cremation  Hymn  of  the  Rig-Vecla  (10.  .16,  3),  where  the 
deceased  is  addressed :  c  Let  thine  eye  go  to  the  sun,  thy 
breath  to  wind/  a  notion  of  dissolution  at  death  which  recurs 
in  L4a  17,  c  My  breath  to  the  immortal  wind/  and  more  fully 
in  Brih.  3.  3.  13  :  <  The  voice  of  a  dead  man  goes  into  fire,  his 
breath  into  wind,  his  eye  into  the  sun,  his  mind  into  the  moon, 
his  hearing  into  the  quarters  of  heaven,  his  body  into  the  earth, 
his  soul  (&tmm)  into  space,  the  hairs  of  his  head  into  plants, 
the  hairs  of  his  body  into  trees,  and  his  blood  and  semen  into 
water.* 

I  After  the  correspondence  between  the  parts  of  the  bodily 
self  and  the  cosmic  phenomena  was  firmly  in  mind,  the  next 
step  with  the  development  of  abstract  thought  was  probably 
to  conceive  of  the  world  as  really  a  Soul  (Atmari),  a  universal 

,34    . 


PHILOSOPHY  OF   THE   UPANISHADS 

1  Soul  of  which  the  individual  self  or  soul  is  a  miniature.  This 
was  a  great  step  in  advance.  A  sign  of  the  dawning  of  the 
philosophical  self-consciousness  and  of  a  deeper  insight  into  the 
nature  and  meaning  of  the  self  is  given  in  Brih.  i.  4.  7  .  'One's 
self  (atmau),  for  therein  all  these  become  one.  That  same 
thing,  namely,  this  self,  is  the  trace  of  this  All ;  for  by  it  one 
knows  this  All.  Just  as,  verily,  one  might  find  by  a  footprint.' 
This  thought  recurs  in  Svet.  2.  15  : — 

'  When  with  the  nature  of  the  self,  as  with  a  lamp, 
A  piactiscr  of  Yoga  beholds  heie  the  natme  of  Brahma/ 

Still  crude  and  figurative,  it  is  nevertheless  of  deep  philo- 
sophical significance,  yielding  a  concept  which  is  of  equal  import- 
ance to  that  of  Brahma.  Its  development  may  in  the  same  way 
be  traced  now,  remembering  that  this  Atman  theory  was  not  in 
all  probability  a  development  subsequent  to  that  of  Brahma, 
which  has  already  been  traced,  though  its  beginnings  certainly 
were  posterior  to  the  beginnings  of  the  Brahma  theory.  The 
two,  it  would  seem,  progressed  simultaneously  and  influenced 
each  other  until  their  final  union.  For  the  sake  of  clearness  in 
exposition,  however,  they  are  here  analyzed  and  followed 
separately. 

In  the  second  movement,  Atman  being  postulated  as  the 
world-ground,  attempts  were  made  to  conceive  of  him  as  was 
the  case  with  Brahma.  Thus  there  was  an  early  theory  of 
procreation,  Brih.  I.  4.  1-5,  but  much  coarser  than  the  similar 
theory  with  Brahma.  Although  by  a  recognized  mistake  he 
was  stricken  by  fear  at  first  and  overcame  it,  Atman  was  pos- 
sessed by  a  feeling  of  loneliness  in  his  primeval  solitariness  and 
wished :  '  Would  that  I  had  a  wife,  then  I  would  procreate ' 
(Brih.  i.  4.  17).  By  an  act  of  self-bifurcation  which,  etymo- 
logically  interpreted,  explains  the  existence  and  comple- 
mentary nature  of  husband  and  wife,  he  produced  a  female 
principle  by  union  with  which,  the  pair  continually  converting 
themselves  into  different  species,  all  the  different  kinds  ot 
animals  were  born.  Then,  by  the  usual  method  of  attrition 
and  blowing,  he  made  fire.  This  crude  myth,  near  the  begin- 
ning of  the  earliest  Upanishad,  is  based  on  the  primitive  idea 
that  the  same  empirical  methods  which  man  uses  for  productive 


PHILOSOPHY  OF  THE  UPANISHADS 

purposes,  especially  the  one  which  is  the  most  mysterious  and 
which  accounts  for  his  own  production,  may  be  held  account- 
able analogously  for  the  production  of  the  world.  It  is  in  the 
old  Brahmanic  style  and  is  somewhat  misplaced  in  an  Upani- 
shad.  The  idea  docs  not  recur  again. 

A  more  serious  attempt  to  conceive  of  At  man  is  the  dialogue 
in  Chand.  5.11-1  cS3  which  again  resembles  similar  attempts  with 
Brahma.  Five  learned  householders  came  together  and 
discussed:  'Who  is  our  Atman ?  What  is  Brahma?'  (a  col- 
location which  shows  that  the  two  theories  of  the  world-ground 
were  being  connected ;  in  this  passage  they  arc  not,  however, 
identified,  as  they  are  to  be  later).  These  five  decided  to 
resort  to  another  who  had  the  reputation  of  understanding  that 
universal  Atman,  but  even  he  dared  not  expound  him  and 
answer  all  questions  concerning  him.  The  six  then  repair  to 
the  famed  Asvapati  for  instruction.  He,  in  genuine  Socratic 
manner,  first  elicits  from  each  of  them  his  present  conception 
of  the  universal  Atman.  One  says  that  he  vcnciatcs  the  sky 
as  the  universal  Atman.  Asvapati  commends  the  conception 
and  gives  assurance  that  he  is  shining  like  the  sky,  but  a  gicat 
deal  more.  The  sky  would  be  only  his  head,  The  others  in 
turn  contribute  their  conceptions,  all  of  which  arc  accepted  as 
true,  but  as  only  partially  true,  and  in  essence  false.  The 
universal  Atman  is  indeed  the  sun,  and  like  it  all-formed  ;  but 
the  sun  is  only  his  eye.  He  is  indeed  the  wind,  and  like  it 
moving  in  various  paths  ;  but  the  wind  is  only  his  breath.  The 
universal  Atman  is  indeed  space,  and  like  it  expanded ;  but 
space  is  only  his  body.  He  is  indeed  water,  and  like  it  abun- 
dant ;  but  water  is  only  his  bladder.  The  universal  Atman  is 
indeed  the  earth,  and  like  it  a  support ;  but  the  earth  is  only  his 
feet.  The  six  Brahmans,  as  they  learned  from  ASvapati,  in 
spite  of  having  thus  grasped  partial  truth,  had  made  a  most 
serious  error  in  conceiving  of  Atman  as  something  apart  from 
themselves.  This  universal  Atman,  or  Soul,  is  best  referred 
to  as  in  oneself. 

Important  steps  in  the  development  of  the  Atman  doctrine 
are  here  taken.  In  the  figurative  manner  of  speculation,  from 
which  Indian  philosophy  as  well  as  all  philosophy  proceeded, 
Atman3  like  Brahma,  is  first  conceived  under  the  form  of  par* 

36 


PHILOSOPHY  OF  THE  UPANISHADS 

ticular  objects  of  nature.  The  truth  there  contained  is  appre- 
ciated and,  better  than  in  the  Brahma-dialogues,  commended 
by  being  immediately  universalized.  All  the  great  nature-gods, 
mentioned  as  hcnothcistically  venerated  for  the  philosophical 
world-ground,  are  indeed  the  Atman,  but  only  parts  of  him. 
They  may,  by  an  accommodation  to  the  learner's  standpoint 
of  sense-thought,  be  regarded  as  his  bodily  parts.  But  by 
transcending  this  lower  plane  of  attention  directed  to  object- 
ively observed  facts,  AsVapati  directed  them,  in  their  search 
for  ultimate  icality,  to  an  inclusive  cosmic  Self,  which  must  be 
conceived  of  after  the  analogy  of  a  human  self  and  with  which 
the  human  self  must  be  identified. 

A  new  line  of  thought  is  here  entered  upon,  namely  intro- 
spection, which  always  follows  after  extrospection,  but  which 
marks  the  beginnings  of  a  deeper  philosophic  thought.  What 
it  finally  led  on  to  will  be  described  after  an  exposition  of 
certain  developments  and  conjunctions  of  the  concept  of  Atman. 

The  world-ground  being  Atman,  an  objective  Soul,  which 
was  known  by  the  analogy  of  the  soul,  but  which  externally 
included  the  soul,  certain  closer  relations  were  drawn  between 
the  not-self  and  the  self,  of  both  of  which  that  Atman  was  the 
ground.  On  pages  a 3- 24  citations  were  made  illustrating  the 
notion  of  correspondences  between  parts  of  the  world  as  a  cosmic 
corporeal  person  and  of  the  individual's  bodily  self.  That 
notion  occurs  also  in  the  first  chapter  of  the  Chandogya. 
1  This  [breath  in  the  mouth]  and  that  [sun]  are  alike.  This  is 
warm.  That  is  warm.  People  designate  this  as  sound  (svara), 
that  as  sound  (svara)  [an  approximation  to  $var>  light]  and  as 
the  reflecting  (fratyasvara)'  (Chand.  i.  3,  3).  '  The  form  of  this 
one  is  the  same  as  that  [Person  seen  in  the  sun] '  (Chand. 
i ,  7. 5).  But  now  with  the  doctrine  of  a  universal  Atman  imma- 
nent both  in  the  subjective  and  in  the  objective,  it  is  no  longer 
similarities,  but  parts  of  a  unity  or  identities.  c  Both  he  who 
is  here  in  a  person  and  he  who  is  yonder  in  the  sun — he  is  one ' 
(Tait  a.  8  ;  3.  10.  4),  'He  who  is  in  the  fire,  and  he  who  is 
here  in  the  heart,  and  he  who  is  yonder  in  the  sun — he  is  one ' 
(Mailri  6.  17  ;  7.  7),  '  He  who  is  yonder,  yonder  Person 
(putotfa)—!  myself  am  he!'  (Brih.  5.  15;  Ka  16).  £  Verily, 
what  the  space  outside  of  a  person  is — that  is  the  same  as  what 

37 


PHILOSOPHY   OF  THE   UPANISITADS 

the  space  within  a  person  is.  Verily,  what  the  space  within 
a  person  is — that  is  the  same  as  what  the  space  heie  within  the 
heart  is,  That  is  the  Full,  the  Non-moving'  (Chanel.  3.  i  a.  7  c;). 

Longer  descriptions  of  Atman  as  the  basis  of  the  unity 
implied  in  the  usual  correlations  of  the  not-self  and  the  self, 
are  the  two  following :  Atman  is  the  person  in  the  caith  and 
the  person  in  the  body;  in  the  waters  and  in  the  semen;  in 
fire  and  in  speech ;  in  wind  and  in  breath ;  in  the  sun  and  in 
the  eye ;  in  the  quarters  and  in  the  car  and  in  the  echo  ;  in  the 
moon  and  in  the  mind ;  in  lightning  and  in  heat ,  in  thunder 
and  in  sound  ;  in  space  and  in  the  space  of  the  heart  -,  in  law 
and  in  virtuousncss ;  in  truth  and  in  truthfulness  ;  in  humanity 
and  in  a  human  ;  in  the  Self  and  in  the  self.  All  these  are 
just  Atman  (Brih.  2. 5).  Brih.  3.  9. 10-1 7  similaily  presents  this 
idea  of  the  one  Person  immanent  in  and  including1  the  scklf  and 
the  not-self:  the  person  in  the  earth  and  in  fire  is  also  the 
person  in  the  body ;  the  person  in  the  sun  is  also  the  person 
in  appearances  and  in  the  eye  ;  the  person  in  space  is  also  the 
person  in  the  car  and  in  hearing;  the  poison  in  claikness 
and  in  the  shadow  is  also  the  person  in  the  heart ;  the  person 
in  the  waters  is  also  the  person  in  semen  and  in  the  heart. 
And  finally  he  is  Atman,  the  Self,  the  Soul 

So,  as  Yajilavalkya  explained  to  Ushastas :  '  Uc  who 
breathes  in  with  your  breathing  in  is  the  Soul  (Atman)  of  yours 
which  is  in  all  things.  He  who  breathes  out  with  your 
breathing  out  is  the  Soul  of  yours  which  is  in  all  things.  He 
who  breathes  about  with  your  breathing  about  is  the  Soul  of 
yours  which  is  in  all  things.  He  who  breathes  up  with  your 
breathing  up  is  the  Soul  of  yours  which  is  in  all  things'  (Brih. 
3.  4-  *)•  The  inner  essence,  then,  of  the  objective  and  the 
subjective  is  one  Being,  and  that,  too,  of  the  nature  of  a  Self, 
by  reason  of  the  reality  of  the  directly  known  self  which 
necessarily  constitutes  a  part  of  that  ground  of  all  being. 

But  by  a  different  course  of  speculation  and  (as  was  natural 
with  the  earlier)  one  which  had  regard  more  especially  to  the 
objective,  the  conception  of  a  single  world-ground  and  then 
of  the  actual  being  of  the  world  itself  had  been  that  of  Brahma, 
An  objective  entity  though  this  Brahma  was,  the  unity  of 
being  which  it  was  intended  to  signify  could  not  disregard  the 


PHILOSOPHY   OF  THE   UPANISHADS 

existence  and  activities  of  the  self,  which  surely  were  as  real  as 
the  sun,  moon,  waters,  space,  and  so  forth  that  had  been  the 
prominent  facts  to  be  grounded  in  the  unitary  being  of  the 
world  of  Brahma,  An  approachment  to  Brahma  as  under- 
lying the  self  also  was  being  made,  as  was  shown  In  the 
exposition  of  the  development  of  the  conception  of  Brahma. 
But,  differently  from  the  realistic  procedure  with  Brahma, 
a  more  personal  and  self-like  ground  was  necessary  for  effect- 
ing (he  union  of  the  psychologically  viewed  subjective  and 
objective.  For  this  purpose  the  old  conception  of  a  cosmic 
Person  was  more  serviceable ;  and  it  was  developed  away  from 
its  first  materialistic  and  corporeal  connections  to  that  of  a 
more  spiritual  Atman,  who  is  immanent  in  self  and  not-self  and 
who  constitutes  the  unity  expressed  in  their  correlation, 

Yet  finally  these  two  world-grounds,  Brahma  and  Atman, 
arc  not  different  and  separate.  Their  essential  oneness,  as 
aspects  of  the  same  great  Being,  was  at  first  only  hinted  at, 
but  was  later  explicitly  stated.  The  suspicion  that  these  two 
theories.,  which  were  becoming  current  and  which  people 
desired  to  understand  more  fully,  were  both  of  the  same 
Being,  was  manifested  by  the  form  in  which  learners  who  came 
to  recognized  philosophers  for  instruction  put  their  questions. 
Thus,  Ushastas  came  to  Yajnavalkya  and  said :  f  Explain  to 
me  him  who  Is  the  Brahma,  present  and  not  beyond  our  ken, 
him  who  Is  the  Soul  (Atman)  in  all  things '  (Brih.  3.  4.  i). 
Likewise  the  five  householders  who  came  to  A3vapati  were 
first  discussing  among  themselves  *  Who  is  our  Atman  (Soul)  ? 
What  is  Brahma?'  (Chand.  5.  n.  i). 

Then  we  find  it  directly  stated :  c  Verily,  that  great  unborn 
Soul,  undccaying,  undying,  Immortal,  fearless,  is  Brahma* 
(Brih.  4. 4.  35).  '  He  [i.  e.  Atman]  is  Brahma '  (Ait.  5. 3).  '  Him 
[i.e.  Brahma]  alone  know  as  the  one  Soul  (Atman).  Other 
words  dismiss'  (Muriel,  a,  3.  5).  'The  Soul  (Atman),  which 
pervades  all  things  .  .  . ,  this  is  Brahma '  (Svet.  1. 16).  Before 
the  identification  of  Brahma  and  Atman  was  formally  made, 
the  two  terms  were  hovering  near  each  other  as  designations 
of  the  ultimate  world-ground,  as  in  Brih.  %.  5-  *>  where  to 
emphasize  a  point  the  phrases  are  used  In  succession :  '  This 
Soul  (Atman),  this  Immortal,  this  Brahma,  this  AIL'  After 


PHILOSOPHY  OF   THE   UPANISHADS 

the  identification  was  made  the  two  became  interchangeable 
terms,  as  in  Chand.  8. 14.  i :  ' . . .  Brahma,  that  is  the  immortal, 
that  is  the  Soul  (Atman),'  and  Muncl.  2.2  9 :  *  Brahma,  that  which 
knowcrs  of  the  Soul  (Atman)  do  know '  (through  the  whole  of 
this  section,  where  the  Imperishable  is  being  dc^ciibcd,the  terms 
Brahma  and  Atman  are  used  indifferently).  So  the  two  great 
conceptions — Brahma,  reached  first  realistically,  the  unitary 
cosmic  ground,  with  outrcachings  towards  a  cosmo-antluopic 
ground  ;  and  Atman,  the  inner  being  of  the  self  and  the  not-self, 
the  great  world-spirit — were  joined,  the  former  taking  over  to 
itself  the  latter  conception  and  the  two  being  henceforth  to  a 
considerable  degree  synonymous.  Here  the  quest  for  the  real,1 
for  the  unity  of  the  diversified  world,  for  the  key  to  the 
universe,  reached  a  goal.  That  which  Svctnkctu  did  not  know, 
though  he  had  been  away  from  home  studying  twelve  years  and 
had  studied  all  the  Vcdas  and  thought  himself  learned,  even  that 
c  whereby  what  has  not  been  heard  of  becomes  heard  of,  what 
has  not  been  thought  of  becomes  thought  of,  what  has  not  been 
understood  becomes  understood  *  (Chand.  6,  i.  1-3);  that  for 
instruction  in  which  Saunaka,  the  great  householder,  came  to 
Angiras  (Mund.  1. 1.3) ;  that  which  Karachi  knew  not,  though 
he  knew  eighteen  books  and  sciences,  and  for  lack  of  the 
knowledge  of  which  he  was  sorrowing  (Chand.  7,  i.  1-3)  ; 
that  for  complete  instruction  in  which  Inclra  remained  with 
Prajapati  as  a  pupil  for  one  hundred  and  one  years — that 
supreme  object  is  just  this  Brahma,  this  Atman,  who  is  in  the 
world,  who  is  the  great  Self,  the  ground  of  oneself.  J  Ic  is  the 
highest  object  of  knowledge,  whom  one  should  desire  to  know. 

*  By  knowing  Him  only,  a  wise 
Brahman  should  get  for  himself  intelligence/  (Brih.  4.  4.  21,) 

He  Is  the  key  to  all  knowledge,  \ c  Verily,  with  the  seeing  of, 
with  the  hearkening  to,  with  the  thinking  of,  and  with  the  imder- 

1  Beautifully  expressed,  in  a  different  connection,  by  the  three  verses  of  Brill, 
i.  3.  28  .— 

'From  the  unreal  lead  me  to  the  real. 
From  darkness  lead  me  to  light. 
From  death  lead  me  to  immortality/ 

The  earnestness  of  the  search  for  truth  is  one  of  the  delightful  and  commendable 
features  of  the  Upanishads. 

3° 


PHILOSOPHY  OF  THE   UPANISHADS 

standing  of  the  Soul,  this  world-all  is  known7  (Brih.  a.  4.  5) 
*  Verily,  he  who  knows  that  thread  and  the  so-called  Inner 
Controller  knows  Brahma,  he  knows  the  worlds,  he  knows  the 
gods,  he  knows  the  Vedas,  he  knows  created  things,  he  knows 
the  Soul,  he  knows  everything'  (Brih.  3.  7.  i).  < This  is  the 
knowledge  the  Brahmans  know.  Thereby  I  know  what  is  to 
be  known '  (Brih.  5.  i.  i).  « As,  when  a  drum  is  being  beaten 
one  would  not  be  able  to  grasp  the  external  sounds,  but  by 
grasping  the  drum  or  the  beater  of  the  drum  the  sound  is 
grasped  ;  as,  when  a  conch-shell  Is  being  blown,  one  would  not 
be  able  to  grasp  the  external  sounds,  but  by  grasping  the 
conch-shell  or  the  blower  of  the  conch-shell  the  sound  is 
grasped  ;  as,  when  a  lute  is  being  played,  one  would  not  be 
able  to  01  asp  the  external  sounds,  but  by  grasping  the  lute 
or  the  player^  of  the  lute  the  sound  is  grasped'— so  by  com- 
prehending At  man  or  Brahma  eveiything  is  comprehended 
(Brih.  4.  4.  7-9). 

So  the  unity  which  has  been  searched  for  from  the  beginning 
of  Indian  speculation  was  reached.  <  As  all  the  spokes  are 
held  together  in  the  hub  and  felly  of  a  wheel,  just  so  in  this 
Soul  all  things,  all  gods,  all  worlds,  ail  breathing  things,  all 
selves  are  held  together'  (Brih.  2.  5.  15).  Pantheism  now  is 
the  ruling  conception  of  the  world,  for  the  world  is  identical 
with  Atman.  ' Atrnan  alone  is  the  whole  world3  (Chand. 
7,  35.  2),  *  This  Brahmanhood,  this  Kshatrahood,  these  worlds, 
these  gods,  these  beings,  everything  here  is  what  this  Soul  is' 
(Brih.  a.  4.  6 ;  4.  5.  7).  c  Who  is  this  one? J  is  asked  in  Ait.  5,  i, 
and  the  reply  is:  'He  is  Brahma;  he  is  Indra;  he  is  Prajapati; 
[he  is]  all  the  gods  here ;  and  these  five  gross  elements,  namely 
earth,  wind,  space,  water,  light ;  these  things  and  those  which 
are  mingled  of  the  fine,  as  it  were ;  origins  of  one  sort  or 
another :  those  born  from  an  egg,  and  those  born  from  a  womb, 
and  those  born  from  sweat,  and  those  born  from  a  sprout ; 
horses,  cows,  persons,  elephants ;  whatever  breathing  thing  there 
is  here— whether  moving  or  flying,  and  what  is  stationary/ 
As  the  later  metrical  £vcta£vatara  expresses  the  thought : — 

*  That  God  faces  all  the  quarters  of  heaven, 
Aforetime  was  he  bom,  and  he  it  is  within  the  womb. 
He  has  been  born  forth.     He  will  be  born.'    (£vet.  2,  16.) 

3* 


PHILOSOPHY   OF  THE   UPANISHADS 

And  again,  with  more  indefinitcness,  concerning  the  pantheistic 
'That':— 

1  That  study  is  Agni  (fnc).     That  is  Adilya  (the  sun). 
That  is  Vayu  (the  ^md),  and  That  is  the  moon. 
That  suiely  is  the  pure.     That  is  Biahma. 
That  is  the  wateis.     That  is  Piajdpati  (Lord  of  Creation). 

Thou  ait  woman.     Thou  ait  man. 

Thou  ait  the  youth  and  the  maiden  too. 

Thou  as  an  old  man  totteiest  with  a  staff. 

Being  bom,  thou  becomest  facing  in  eveiy  dhcction. 

Thon  art  the  claik-blue  biid  and  the  green  [parrot)  with  red 

eyes. 
Thou  hast  the  lightning  as  thy  child.     Thou  art  the  seasons 

and  the  seas. 

Having  no  beginning,  thou  dost  abide  with  all-pcivadingness, 
Whercfrom  all  beings  aie  bom/  (SveU  4.  2—4.) 

And  most  important  of  all,  as  Uddalaka  nine  times  repeated 
to  Svetaketu  (Chfmd.  6.  8-16):  'That  ait  thou.' 


CHAPTER  VI 

THE  REALISTIC  CONCEPTION  OF  THE  ULTIMATE 
UNITY,  AND  THE  DOCTRINE  OF  ILLUSION 

WHAT,  now,  is  the  nature  of  that  single  all-encompassing 
pantheistic  Being  that  has  been  discovered?  It  must  possess 
as  many  qualities  as  there  are  in  the  whole  of  the  real  world 
which  it  constitutes.  This  attribution  of  all  possible  qualities 
to  the  Being  of  the  world  is  made  in  the  famous  Sfimlilya 
section  of  the  Chandogya  (3.  14).  '  Verily,  this  whole  world 
is  Brahma.  .  .  .  He  who  consists  of  mind,  whose  body  is  life, 
whose  form  is  light,  whose  conception  is  truth,  whose  soul 
(atman)  is  space,  containing  all  works,  containing  all  desires, 
containing  all  odors,  containing  all  tastes,  encompassing  this 
whole  world,  the  unspeaking,  the  unconcerned, . , .  smaller  than 
a  grain  of  rice,  or  a  barley-corn,  or  a  mustard-seed,  or  a  grain 
of  millet,  or  the  kernel  of  a  grain  of  millet, . . .  [yet]  greater  than 
the  earth,  greater  than  the  atmosphere,  greater  than  the  sky, 


PHILOSOPHY   OF  THE   UPANISHADS 

greater  than  these  worlds.'  It  must  also  be  capable  of  all 
contraries ; — 

'  Unmoving,  the  One  is  swifter  than  the  mind. 
The  sense-poweis  icached  not  It,  speeding  on  before, 
Past  olheis  miming,  This  goes  standing. 
In  It  Miitansvan  places  action. 

It  moves.     It  moves  not. 

It  is  fin,  and  It  is  near. 

It  is  within  all  this, 

And  It  is  outside  of  all  this/     (Isa  4-5.) 
'Sitting,  he  proceeds  afai. 

Lying,  he  goes  eveiywheie '     (Katha  2.  21.) 

The  diverse  identification  and  constitution  of  this  pantheistic 
Being  arc  further  expressed  in  the  verses : — 

c  As  ike  (Agni),  he  \vaims.     He  is  the  sun  (Suiya). 
lie  is  the  bountiful  lam  (Parjanya).    He  is  the  wind  (Vayu). 
He  is  the  earth,  matter,  God, 

Being  and  Non-being,  and  what  is  immoital/     (Prasna  2.  5.) 
'  What  that  is,  know  as  Being  and  Non-being/ 

(Mund.  2.  2.  i.) 

This  necessity  of  postulating  in  the  substrate  itself  of  the 
world  the  whole  store  of  materials  and  qualities  which  exist 
in  the  world,  led  to  the  summary  contained  in  Brih.  4.  4.  5, 
where  Brahma  is  described  as  '  made  of  knowledge,  of  mind, 
of  breath,  of  seeing,  of  hearing,  of  earth,  of  water,  of  wind,  of 
space,  of  energy  and  of  non-energy,  of  desire  and  of  non-desire, 
of  anger  and  of  non-anger,  of  virtuousness  and  of  non- 
virtuousuess.  It  is  made  of  everything.  This  is  what  is  meant 
by  the  saying  "  made  of  this,  made  of  that." ' 

But  such  a  realistic  conception  of  Brahma  as  a  conglomerate 
was  subversive  of  the  very  idea  of  unity  which  the  concept  of 
Brahma  fundamentally  signified.  All  those  diverse  material 
objects,  psychical  functions,  and  mental  states  as  such  could 
not  be  regarded  as  the  materials  composing  the  structure  of  a 
unitary  world-ground.  Yet  there  is  diversity  and  manifoldness 
in  the  being  of  the  world  which  cannot  be  regarded  as  existing 
apart  from  the  world-ground.  How  account  for  them  ? 

In  one  of  the  old  cosmologies  (Tait,  2.  6),  where  Brahrna 

33  D 


PHILOSOPHY   OK   TIIK   UPANISIIADS 

wished  that  he  were  many,  performed  austerities,  procreated 
himself,  and  ejected  this  whole  world  from  himself,  it  is  stated 
that  he  entered  into  it  with  a  double  naliuo.  '  He  became  both 
the  actual  and  the  yon  both  the  defined  and  the  undefined,  both 
the  based  and  the  non-based,  both  the  conscious  and  the  un- 
conscious, both  the  real  and  the  false/  Hcic  is  perhaps  the  first 
emergence  of  the  thought  which  is  the  solution  to  the  question 
put  above.  It  is  the  distinction  made  between  the  so-called 
phenomenal  and  noumcnal,  between  the  sensuously  peiceived 
and  that  which  cannot  be  thus  bi ought  into  consciousness,  but 
can  only  be  thought.  This  notion  that  there  is  much  of  reality 
which  is  not  within  the  spheie  of  the  senses,  or  within  the 
woild  of  what  is  called  common-sense  experiences,  expresses 
itself  here  and  there  in  the  caily  part  of  the  Upanishads,  as  in 
Chfmd.  3.  12.  6  - — 

'All  beings  arc  one  fouith  of  him  , 
Three  fouiths,  the  immoital  m  the  sky.' 

Also  in  Brih.  I.  4.  7:  cllim  they  sec  not,  for  [as  seen]  he  is 
incomplete.'  And  later  also,  more  like  the  modern  conceptions 
of  immanence  and  transcendence,  as  in  Brih.  3.  7. ;; :  *  He  who, 
dwelling  in  the  earth,  yet  is  other  than  the  earth, . , ,  whose  body 
the  earth  is,  who  controls  the  earth  from  within,3  and  similarly 
of  twenty  other  objects. 

'  As  the  one  wind  has  entered  the  world 
And  becomes  corresponding  in  foim  to  every  form, 
So  the  one  Inner  Soul  of  all  things 
Is    corresponding    in    foim   to   evciy   foim,    and    yet   is 
outside.'     (Katha  5.  10.) 

But  it  is  by  the  distinction  between  the  noumenal  and  the 
phenomenal  that  the  apparent  conflict  between  the  One  and 
the  many  is  solved.  In  a  noteworthy  passage,  Brih.  i.  6,  3,  it 
is  declared  that  '  Life  (prdna,  '  breath ')  [a  designation  of  the 
Atman],  verily,  is  the  Immortal.  Name  and  form  [the  usual 
phrase  signifying  individuality]  arc  the  actual  By  them  this 
Life  is  veiled.'  Similarly  in  Brih.  2.  i ,  20  :  4  The  mystic  mean- 
ing (npanisad)  thereof  is  the  l<  Real  of  the  real"  Breathing 
creatures,  verily  9  arc  the  real.  He  is  their  Real'  Brih.  3,  3.  i 
makes  the  distinction  explicit  by  affirming  that  'there  arc, 

34 


PHILOSOPHY   OF  THE   UPANISHADS 

assuredly,  two  forms  of  Brahma/  It  is  the  same  thought,  for 
the  section  closes  with  the  woids  of  Brih.  2.  i.  30,  just  cited  /but 
the  effort  to  express  the  great  truth  finds  itself  halting  and 
falling  back  directly  upon  the  early  sensuous  conceptions 
which  it  endeavored  to  iise  above. 

These  two  foims  of  Brahma  are  the  formed  and  the  un- 
formed, the  mortal  and  the  immortal,  the  stationary  and  the 
moving,  the  actual  and  the  yon.  As  regards  the  Vedic  nature- 
gods,  the  unformed,  immortal,  moving,  yonder  Brahma  is  the 
wind  and  the  atmosphere.  The  essence  of  that  is  the  person 
in  the  sun-disk.  The  formed,  the  mortal,  the  stationary,  the 
actual  Brahma  is  what  is  different  from  the  wind  and  the 
atmosphere.  Its  essence  is  the  sun  which  gives  forth  heat. 
As  regards  the  self,  the  unformed,  immortal,  moving,  yonder 
Brahma  is  the  breath  and  the  space  in  the  heart.  Its  essence 
is  the  person  in  the  right  eye.  The  formed,  mortal,  stationary, 
and  actual  Brahma  is  what  is  different  from  the  breath  and  the 
intercardiac  space.  Its  essence  is  the  eye  (this  being  typical  of 
the  senses  by  which  the  phenomenal  is  perceived).  The  glorious, 
brilliant  nature  of  the  higher  Brahma  is  then  represented  by 
similes  of  the  bright  and  shining— a  saffron- colored  robe,  white 
wool,  the  purple  beetle,  a  flame  of  fire,  a  white  lotus  flower, 
a  sudden  flash  of  lightning.  But  immediately  there  follows 
the  warning  that  the  noumenal  Brahma  cannot  be  represented 
to  the  senses,  indeed  cannot  be  defined  by  any  positive 
characteristics.  '  Ncti.ncti:  Not  thus!  Not  so!'  (Brih.  3.  3. 
6;  3.  9.  36).  Nevertheless  it  is  the  reality  of  the  individual 
phenomenal  actualities.  Though  starting  with  and  making  use 
of  sense  data  and  accepting  a  strange  pair  of  differentia,  namely 
the  stationary  and  the  moving,  for  the  actual  and  the  yon,  or 
for  the  phenomenal  and  the  noumenal  Brahmas,  this  section 
nevertheless  advances  toward  the  final  idealistic  conception 
of  reality,  to  which  the  pantheism  of  the  Upanishads  led. 

The  two  Brahmas  are  described  again  in  Maitri  6.  15. 
*  There  are,  assuredly,  two  forms  of  Brahma :  Time  and  the 
Timeless*  That  which  is  prior  to  the  sun  is  the  Timeless 
(a-MZa)  without  parts  (a~kala).  But  that  which  begins  with 
the  sun  is  Time,  which  has  parts/ 

The  thought  begins  to  appear  that  if  all  is  One,  the  manifold 

35  D3 


PHILOSOPHY   OF   THE   UPANTSHADS 

differences  that  seem  so  real  in  experience  arc  not  constitutive 
of  the  inner  being  of  that  One  ;  they  must  be  only  an  appear  - 
ancc,  a  phenomenon.  So  again  the  two  Brahmas  aic  described 
in  Maitri  6.  a  a  .  fc  Verily  there  aic  two  Brahmas  to  be  medi- 
tated upon  sound  and  non-sound.  Now  non-sound  is  revealed 
only  by  sound.  ...  Of  it  there  is  this  sevenfold  comparison : 
like  rivers,  a  bell,  a  brazen  vessel,  a  wheel,  the  croaking  of  fiogs, 
rain,  as  when  one  speaks  in  a  sheltered  place.  Passing  beyond 
this  variously  characterized  [souncl-Btahma],  men  disappear 
in  the  supreme,  the  non-sound,  the  unmanifcst  Brahma/ 

These  two  Brahmas,  the  one  manifold  with  sense  qualities, 
and  the  other  a  supcrphcnomcnal  unity,  wcie  accepted  as 
both  ical,  though  in  different  ways.  They  wcic  (  both  the 
higher  and  the  lower '  of  Muncl.  %  2.  <S  and  Prasna  5  2  ;  the 
two  forms  of  Svet.  i.  13.  They  formed  the  subject-matter 
of  the  '  two  knowledges  to  be  known — as  indeed  the  knowcrs 
of  Brahma  aie  wont  to  say:  a  higher  and  a  lower/  The 
lower  knowledge  is  of  various  sciences,  but  *  the  higher  Is 
that  whereby  that  Imperishable  is  apprehended '  (Mund.  i.  i. 
4-5).  Their  importance  in  a  complete  knowledge  of  Brahma 
is  affirmed  by  Katha  6.  13,  for 

'He  can  indeed  be  comprehended  by  the  thought  "He  is*' 
And  by   [admitting]  the  real  nature  of  both   [his   com- 
prehensibility  and  his  incomprehensibility].' 

But  this  dualizing  of  the  world-ground,  this  postulating  of  two 
Brahmas  when  the  fundamental  and  repeated  axiom  of  the 
whole  Upanishadic  speculation  was  that  t  there  is  only  one 
Brahma,  without  a  second/  induced  by  way  of  correction  the 
further  development  of  the  previous  conception  of  phenome- 
nality,1  Reality  is  One.  Diversity  and  manifoldnc&s  are  only 
an  appearance. 

'  There  is  on  earth  no  diversity. 
He  gets  death  after  death, 
Who  perceives  here  seeming  diversity. 
As  a  unity  only  is  It  to  be  looked  upon—- 
This indemonsttable,  enduring  Being/    (Brih,4.  4. 19  20.) 

1  Thus  fWkara  reconciled  the  opposition  between  the  two  Bralmmn  and  the 
one  Bfahma,  at  the  end  of  his  commentary  on  the  Veclanta-Sfltras,  4,  3,  14. 


PHILOSOPHY  OF   THE   UPANISHADS 

1  The  seer  sees  not  death, 
Nor  sickness,  nor  any  distress. 
The  seer  sees  only  the  All, 
Obtains  the  All  entirely/     (Chand.  7.  26.  2.) 

That  is  the  real  Brahma,  the  undifferenced  unity.  The 
lower  Brahma  of  sense- manifoldness,  in  which  everything 
appears  as  a  sclf-subsistent  entity,  is  merely  an  appearance 
due  to  a  person's  ignorance  that  all  is  essentially  one ;  that  is, 
it  is  an  illusion.  So  Maitri  6.  3  says  plainly  of  the  two 
Brahmas :  '  There  are,  assuredly,  two  forms  of  Brahma  •  the 
formed  and  the  formless.  Now,  that  which  is  the  formed  is 
unreal ;  that  which  is  the  formless  is  real.' 

The  distinction  between  the  phenomenal  and  the  super- 
phenomenal  was,  as  has  been  described,  made  quite  early  in 
the  Upanishadic  thought.  First,  the  phenomenal,  though 
admittedly  a  part  of  the  reality  of  the  world,  is  only  a  fragment 
of  its  totality.  :  Him  they  see  not,  for  [as  seen]  he  is  incom- 
plete. . .  .Whoever  worships  one  or  another  of  these  [individual 
manifestations] — he  knows  not ;  for  he  is  incomplete  with  one 
or  another  of  these5  (Brih.  1.4.7).  I*  '1S  rnere  ignorance 
(amdya)  on  one's  own  part,  then,  that  allows  him  to  rest  in  the 
things  of  sense  as  the  ultimate  being  of  the  world  ;  but  this 
ignorance,  or  non-knowledge,  is  remediable  under  instruction 
concerning  the  underlying  unity. 

But  soon  the  conception  arose  that  the  error  is  attributable 
not  so  much  to  oneself,  as  to  that  Other  which  hides  its 
unitary  nature.  *  There  is  nothing  by  which  he  is  not  covered, 
nothing  by  which  he  is  not  hid'  (Brih.  2.  5.  18).  Poetically 
expressed,  'Life,  verily,  is  the  Immortal.  Name  and  form 
are  the  real  By  them  that  Life  is  veiled 3  (Brih.  i.  6. 3).  He 
who  is  essentially  one, 

'  The  Inner  Soul  (antaratman)  of  all  things  .  .  . , 
Who  makes  his  one  form  manifold'  (Katha  5.  12), 

is  performing  a  piece  of  supernatural  magic  in  appearing  as 
many. 

'He  became  corresponding  in  form  to  every  form. 

This  is  to  be  looked  upon  as  a  form  of  him. 

Indra  by  his  magic  powers  (mays)  goes  about  in  many  forms; 

Yoked  are  his  ten-hundred  steeds/    (Brih.  2.  5.  19.) 

37 


PHILOSOPHY   OF   THE    UFANISHA1XS 

This  is  the  first  occurrence  in  the  Upanishadsof  the  word 
— in  the  plural,  be  it  noticed,  and  as  a  quotation  from  Rig-Veda 
6.  47.  jtS,  wheic  it  occurs  many  limes  in  the  meaning  of '•super- 
natural powers'  or  'artifices'  It  is  this  thought  which  is 
developed  into^  the  theory  of  cosmic  illusion  and  \\hich  is 
expressed  in  Svct  4.  9-10,  the  favorite  proof-text  in  the 
UpanishacLs  of  the  later  Maya  doctrine. 

4  This   \\holc    woild   the    illusion-maker   piojccts    out    of    this 

[Brahma]. 

And  m  it  by  illusion  the  other  is  confined. 
Now,  one  should  know  that  Natuie  is  illusion, 
And  that  the  Mighty  Loid  is  the  illusion-makei .' 

Such  was  the  beginning  of  that  which  became  a  prominent 
doctrine  of  the  later  Vcdanta,  the  doctrine  of  Maya  or  thr 
inevitable  illusorincss  of  all  human  cognition.  In  its  early 
development  it  did  not  base  itself  in  any  way  upon  what  was 
a  chief  source  of  the  early  Greek  scepticism,  namely  illusions  of 
sense.  The  sole  reference  to  them  in  the  Upani.shuds,  Katha 
5.11— 

'As  the  sun,  the  eye  of  the  whole  woild, 

Is  not  sullied  by  the  external  faults  of  the  eyes ' — 
is  not  used  as  an  argument  for  illusion,  though  Sankara  in  his 
Commentary  in  loco  explains  It  by  the  stock  simile  of  the  later 
Vedanta  in  which  the  piece  of  rope  lying  by  the  wayside 
appears  in  the  twilight  as  a  snake  to  the  belated  traveler.1  On 
the  contrary,  sight  is  to  the  philosophers  of  the  UpanishacLs  the 
symbol  of  truth,  'Sight  is  truthfulness,  for  when  they  say 
to  a  man  who  sees  with  his  eyes  "  Have  you  seen  ? "  and  he 
says  te  I  have  seen,"  that  is  the  truth9  (Brih,  4.  1.4;  similarly 
also  in  Brih.  5.  14.  4). 

The  doctrine  of  illusion,  then,  was  the  speculative  outcome  of 
the  conflict  between  the  phenomorfal  and  the  super-phenomenal, 
between  the  lower  and  the  higher  Brahma,  It  was  the  logical 

1  Gottgh,  in  Ins  Philosophy  0J  the  (rpanishads,  maintains,  in  my  judgment,  an 
ei'roneousposition,  viz,  that  the  UpanibhacU  tench  the  pure  Vcdantismof  finfckiura, 
who  flourished  at  least  a  thousand  years  after  their  date,  Cough's  book  in  filled 
with  explanations  bunging  in  the  similes  of  the  rope  and  wolec,  the  distant  poht 
seeming  to  be  a  man,  the  mirage  on  the  band,  the  reflection  of  the  sun  on  the  water, 
etc.,  all  of  which  are  drawn  from  Sankara  and  even  later  Hindu  philosophers,  and 
not  from  the  Upanibhads. 

38 


PHILOSOPHY   OF  THE   UPANISHADS 

conclusion  of  the  abstract  presupposition  as  to  the  nature  and 
possibilities  of  the  pure  unity  which  these  thinkers  conceived 
of  as  the  essence  of  reality  and  to  which  they  pressed  on  as 
the  great  goal  of  all  their  speculations.  The  manifold  world 
of  sense  furnished  no  such  unity  and  therefore  had  to  be  aban- 
doned as  illusory  and  unreal,  in  favor  of  that  undifferenced 
unity  to  \vhich  they  were  driven  as  the  basis  underlying 
the  illusory  and  which,  just  because  it  is  beyond  all  sense- 
qualities,  distinctions,  or  limitations  of  any  kind,  is  the  real 
Brahma. 

eAs  a  unity  only  is  It  to  be  looked  upon — 
This  indemonstrable,  enduring  Being.3     (Brih.  4.  4.  20.) 

The  attempts  to  describe  this  pure  unity  of  being  are  nume- 
rous. '  This  Brahma  is  without  an  earlier  and  without  a  later, 
without  an  inside  and  without  an  outside'  (Brih.  2,  5.  19). 
*  For  him  cast  and  the  other  directions  exist  not,  nor  across, 

nor  below,  nor  above [He  is]  unlimited '  (Maitri  6. 17).     <  It 

is  not  coarse,  not  fine,  not  short,  not  long,  not  glowing,  not 
adhesive,  without  shadow  and  without  darkness,  without  air 
and  without  space,  without  stickiness  [intangible],  odorless, 
tasteless,  \\ithout  eye,  without  ear,  without  voice,  without 
mind,  without  energy,  without  breath,  without  mouth,  [without 
personal  or  family  name,  unageing,  undying,  without  fear, 
immortal^  stainless,  not  uncovered,  not  covered],  without 
measure,  without  inside  and  without  outside.  It  consumes 
nothing  soever.  No  one  soever  consumes  it J  (Brih.  3.  8.  8). 

*  What  is  soundless,  touchless,  foimless,  imperishable, 
Likewise  tasteless,  constant,  odoiless, 
Without  beginning,  without  end,  higher  than  the  great.' 

(Katha  3.  15.) 

1  That  which  is  invisible,  ungraspable,  without  family,  without 
caste — without  sight  or  hearing  is  It,  without  hand  or  foot, 
eternal '  (Mund.  i.  i.  6).  He  is  apart  from  all  moral,  causal,  or 
temporal  relations.  One  must  put  Him  aside  as  possessed  of 
qualities  and  take  Him  as  the  subtile  only  (Katha  3.  13-14). 
The  ultimate  is  void  of  any  mark  (a-hnga]  whatever  (Katha  6. 
8;  ^vet.  6,  9);  without  qualities  (nir-gima)  (£vet  6.  11).  About 
this  higher  Brahma  c  there  is  the  teaching  "  Not  thus  !  Not 

39 


PHILOSOPHY   OF  THE    UPANISIIADS 

so  I  "  (ncti,  nrti),  for  there  is  nothing  higher  than  this  [negative 
definition]'  (Brih.  s.  3.  6 ;  3.  9.  26  ;  4,  2.  4).  '\  Indefinable;  k incon- 
ceivable,1 mere  negative  statements  are  all  that  can  be  asserted 
of  this  pure  being,  which  ex  hypothesi  is  incapable  of  the 
qualification,  determination,  and  diversity  implied  in  descriptive 
attribution.  This  is  exactly  the  conclusion  which  Spinoza 
reached  with  his  in  many  respects  similar  pantheism — the 
famous  dictum  'Omnis  dclcrminatio  ncgatio  cst.' 1 

How  now  is  this  kind  of  real  Biahma  to  be  known  ?     The 
practical  method,  stated  in  Katha  2.  8-Q  and  frequently  else- 
where, that  if  one  were  taught  by  a  competent  guru,  or  teacher, 
he  might  find  Brahma,  is  of  course  superseded.     The  progress 
of  speculation  had  taken  Brahma  to  that  far-off,  transcendent 
realm  where  it  is  a  question  whether  it  may  be  reached  or 
known  at  all.     Certainly — 
1  Not  above,  not  acioss, 
Not  in  the  middle  has  one  giasped  Him. 
Thcie  is  no  likeness  of  Him 
Whose  name  is  Gicat  Gloiy. 
His  form  is  not  to  be  beheld. 
No  one  soevei  sees  Him  with  the  eye. 
They  who  know  Him  with  heait  and  mind 
As  abiding  in  the  heart,  become  immortal/     (£vet.  4.  19-20.) 
But  no  !  that  higher  Brahma  is  not  accessible  to  knowledge  by 
sense  or  by  thought  or  by  instruction  :— 
'There  the  eye  goes  not; 
Speech  goes  not,  nor  the  mind. 
We  know  not,  we  understand  not 
How  one  would  teach  it.3    (Kena  3.) 
'  Whciefiom  words  turn  back, 
Together  with  the  mind,  not  having  attained.' 

(Tait,  2.  4,  9.) 

No  more  than  its  bare  existence  can  be  postulated, 
'Not  by  speech,  not  by  mind, 
Not  by  sight  can  lie  be  apprehended. 
How  can  He  be  comprehended 

Otherwise  than  by  one's  saying  "He  is  I"?  (Katha  6.  la.) 
But  even  here  the  real  point  is  dodged. 

3  £  All  determining  (describing  or  qualifying)  is  a  negating.* 
40 


PHILOSOPHY   OF  THE   UPANISHADS 

4  lie  who  mles  the  ignoiance  and  the  knowledge  is  another.' 

(Svet.  5.  i.) 

'  [Brahma  is]  highei  than  understanding/     (Mund  2.  2.  i.) 
'Other  indeed  is  It  than  the  known, 

And  moieover  above  the  unknown.3     (Kena  3.) 
'  Into  blind  daikness  enter  they 

That  worship  ignoiance ; 

Into  daikness  greater  than  that,  as  it  were, 

That  delight  in  knowledge. 

Other  indeed,  they  say,  than  knowledge  ' 

Other,  they  say,  than  non-knowledge  ! 

— Thus  have  we  heard  from  the  wise 

Who  to  us  have  explained  It.J    (Isa  9-10.) 

Utterly  inconceivable  is  this  supreme  Brahma.  The  very 
attempt  to  conceive  of  it  indicates  that  one  does  not  know  the 
essential  fact  about  it.  There  follows  the  paradox  : 

'  It  is  conceived  of  by  him  by  whom  It  is  not  conceived  of, 
He  by  whom  It  is  conceived  of,  knows  It  not. 
It  is  not  understood  by  those  who  [say  they]  understand  It. 
It  is  understood  by  those  who  [say  they]  understand  It 
not.'     (Kena  n.) 

Such  is  the  outcome  of  a  long  circuitous  journey  to  reach 
that  ultimate  unity  of  reality  which  was  dimly  foreseen  long 
before  in  the  Rig-Veda  and  which  had  been  the  goal  of  all  the 
succeeding  speculations.  What  is  it — we  pause  and  ask — that 
has  now  been  reached  ?  On  the  one  hand  an  illusory  world 
and  on  the  other  hand  an  unknowable  reality.  Honestly  and 
earnestly  had  the  thinkers  of  the  Upanishads  sought  to  find 
the  true  nature  of  this  world  of  experience  and  of  a  beyond 
which  constantly  lured  them  on,  but  it  had  proved  to  be  an 
ignis  fatitus.  Yet  they  did  not  give  up  in  the  despair  of 
agnosticism  or  in  the  disappointment  of  failure.  The  glimpses 
which  they  had  had  of  that  final  unity  had  frequently  suggested 
that  the  self  must  be  accounted  for  in  the  unity  of  being 
They  had  found  an  underlying  basis  for  the  subjective  and 
objective  in  the  great  Atman,  the  world-soul,  like  unto  the 
self-known  soul  and  inclusive  of  that,  but  in  itself  external  to 
it  And  they  had  found  that  the  great  Atman  was  identical 
with  the  great  Brahma,  the  power  or  efficacy  that  actuates 


PHILOSOPHY   OF   THE   UPANISMADS 

the  world.  But  in  the  explanation  of  the  phenomenal  and 
the  noumenal  that  Brahma  had  fallen  apart  and  vanished, 
one  pait  into  the  illusory  and  the  other  into  the  unknowable. 


CHAPTER  VII 

IDEALISM  AND  THE  CONCEPTION  OF 
PURE  UNITY 

THE  former  glimpses  of  that  nearest  of  known  facts,  the  self, 
bhowcd  the  thinkers  of  the  Upanishads  that  the  path  they  had 
been  following,  the  path  of  realism,  had  logically  led  thorn  to 
an  unsatisfying  conclusion.  The  unity  for  which  they  had  been 
searching  as  if  it  were  something  outside  of  and  apart  from 
the  self,  could  never  be  reached.  For  there  still  remains  the 
stubborn  dualism  of  self  and  not-self,  howevci  deeply  the  two 
might  be  set  into  a  pantheistic  unity  which  should  embrace 
them  both  in  an  external  grasp.  Kpistcmological  idealism 
must  hcitceforth  be  the  path  traveled  in  order  to  reach  the  goal 
of  an  absolute  unity 

This  was  a  wonderful  discovciy,  intuitions  of  which  had 
flashed  out  here  and  there,  but  which  was  forced  upon  them  for 
adoption"  by  the  limit  which  they  had  i cached  along  the  line 
of  cpistcmological  realism.  ,  The  final  unity  could  not  and 
would  not,  then,  be  found  outside  of  self,  but  in  it,  In  truth, 
the  self  is  the  unity  that  they  had  been  looking  for  all  along, 
'for  therein  all  these  [things]  become  one'  (Brill,  i.  4,  7),  and 
only  in  it,  i.  e.  in  one's  own  consciousness,  do  things  exist,  4  As 
far,  verily,  as  this  world-space  extends,  so  far  extends  the  space 
within  the  heart.  Within  it,  indeed,  arc  contained  both  heaven 
and  earth,  both  fiic  and  wind,  both  suu  and  moon,  lightning 
and  stais,  both  what  one  possesses  here  and  what  one  does 
not  possess  ;  everything  here  is  contained  within  it J  (Chand. 
8.  i.  3). 

Realistic  pantheism  has  been  changed  into  epistemological 
idealism.  All  existence  is  for,  and  in,  the  self.  t  This  whole 
world  is  Brahma,  ,  . .  This  Soul  of  mine  within  the  heart 
,  .  .'  (Chand.  3. 14.  i,  3).  *  He  is  the  world-protector.  He  is 

43 


PHILOSOPHY   OF   THE   UPANISHADS 

the  world-sovereign.  He  is  the  lord  of  all.  He  is  my  self 
(Kaush.3  8).  «I  am  Brahma!1  (Brih.  i.  4.  10).  Thus  that 
world-ground,  that  unity  of  being  which  was  being  searched 
for  realistically  outside  of  the  self,  and  which,  as  it  was  being 
approached,  seemed  to  recede  back  into  the  illusory  and  into 
the  unknowable,  is  none  other  than  the  self,  which  had  eluded 
cognition  for  the  reason  that,  as  the  subject  of  consciousness, 
it  could  not  become  an  object.  £  He  is  the  unseen  Seer,  the 
unheard  Hearer,  the  unthought  Thinker,  the  ununderstood 
Understander '  (Brih.  3.  7.  23).  'You  could  not  see  the  seer 
of  seeing.  You  could  not  hear  the  hearer  of  hearing.  You 
could  not  think  the  thinker  of  thinking.  You  could  not 
understand  the  understander  of  understanding'  (Brih.  3.  4.  2). 
'  Wherewith  would  one  understand  him  with  whom  one  under- 
stands this  All?  Lo,  wherewith  would  one  understand  the 
understander  ? '  (Brih.  2.  4.  14). 

The  world,  which  by  the  simile  of  birds  supported  on  a  tree 
as  their  roost  had  been  realistically  explained  (in  Pras'na  4.  7) 
as  supported  on  that  which,  with  unforeseen  insight,  was  called 
Atman,  a  Self,  because  I,  a  self,  am  also  a  part  of  It  —  that 
world  is  none  other  than  my  self. 

'  He  ^vho  has  found  and  has  awakened  to  the  Soul  (Self)  .  .  . 
The  world  is  his;   indeed,  he  is  the  world  itself.' 

(Brih.  4.  4.  13.) 

t  One  should  reverence  the  thought  "I  am  the  world-all!" 
(Chand.  2.  21.  4).  (l  alone  am  this  whole  world*  (Chand. 
7.  25.  T).  '  When  he  imagines  .  *  ,  ee  I  am  this  world-all/'  that 
is  his  highest  world.  This,  verily,  is  that  form  of  his  which  is 
beyond  desires,  free  from  evil,  without  fear '  (Brih.  4.  3.  20-21). 
Rather,  instead  of  being  identified  with  my  consciousness, 
this  world  of  sense  is  the  product  of  my  constructive  imagina- 
tion, as  is  evident  in  sleep,  when  one  ( himself  tears  it  apart, 
himself  builds  it  up,  and  dreams  by  his  own  brightness,  by  his 
own  light. . . .  There  are  no  chariots  there,  no  spans,  no  roads, 
But  he  projects  from  himself  chariots,  spans,  roads.  There 
are  no  blisses  there,  no  pleasures,  no  delights.  But  he  pro- 
jects from  himself  blisses,  pleasures,  delights.  There  are  no 
tanks  there,  no  lotus-pools,  no  streams.  But  he  projects  from 

43 


PHILOSOPHY   OF  THE   UPANISHADS 

himself  tanks,  lotus-pools,  streams.     For  he  is  a  creator.  ,  .  * 

In  the  state  of  sleep  going  aloft  and  alow, 
A  god,  he  makes  many  forms  for  himself.1 

(I>rih.  4,  ,j.  <),  10,  13.) 

Such  a  theory  is  distinctly  idealistic  metaphysics  ' 

Here,  then,  is  the  source  of  that  manifold  diversity  which  has 
seemed  to  contradict  the  pure  unity  of  being.  It  all  is  the 
thought-pi oduct  of  the  larger  real  Self,  apait  from  whom 
neither  it  nor  I  have  any  existence  whatever.  lllc  who 
knows  "  Let  rnc  smell  this,"  u  Let  me  uttei  this,1'  "Let  me 
hear  this,"  "  Let  me  think  this,"  is  the  Self  (Clulncl  <S.  1 2.  4-5). 
The  ego  does  not  perform  those  activities.  *  Assuredly,  the 
Soul  (Atman)  of  one's  soul  is  called  the  Immortal  Leader. 
As  perccivel ,  thinker,  goer,  cvacuator,  begetter,  doer,  speaker, 
taster,  smcllci,  seer,  hcaicr — and  he  touches  the  All-pervudei 
has  entered  the  body '  (Maitri  6.  7).  The  ical  illusion  is  not 
strictly  the  trick  of  the  other,  the  gieat  magician,  but  my  own 
persistence  in  the  vain  belief  that  I  and  the  world  exist  apart 
from,  or  arc  in  any  sense  other  than,  the  pure,  untliffcrencccl  unity 
of  the  Self — or,  according  to  the  theory  of  realistic  pantheism, 
the  one  world-all  Brahma,2 

In  cither  case  knowledge  of  the  truth  banishes  the  illusion 
and  restores  the  identity  which  was  only  temporarily  sun- 
dered by  ignorance.  'Whoever  thus  knows  "I  am  Brahma!" 
becomes  this  All ;  even  the  gods  have  not  powci  to  prevent 
his  becoming  thus,  for  he  becomes  thcii  self  (Brih.  i.  *}.  10). 
Knowledge  of  the  real  nature  of  Brahma  in  general  effects  an 
assimilation  of  the  knowcr  of  it.  4  Verily,  Brahma  is  fearless. 
He  who  knows  this  becomes  the  fearless  Brahma'  (Brill, 
4.  4.  35).  'He,  verily,  who  knows  that  supreme  Brahma, 
becomes  very  Brahma '  (Muncl  3.  3,  9).  '  He  who  recognises 
that  shadowless,  bodiless,  bloodless,  pure  Imperishable,  anivcs 
at  the  Imperishable  itself.  He,  knowing  all,  becomes  the  All ' 
(Pra^na  4. 10).  {  Brahma-knowcrs  become  merged  in  Brahma  * 
(Svet  i.  7). 
,4  In  the  Atman-lheory  the  great  desideratum  is  union  with 

1  This  is  an  ancient  foreshadowing  of  the  mockin  theory  of  the  '  project.* 

2  c  In  tbib  Brahma-wheel  the  soul  (Jtamsa)  flutters  about,  thinking  that  itself  and 
the  Actuator  are  different '  (Svet.  I,  6). 

44 


PHILOSOPHY  OF  THE   UPANISHADS 

Alman,  the  inner,  real,  unitary  Self — who  in  truth  am  I,  if 
I  but  knew  it  and  could  realize  it.  That  is  '  the  Self  which 
is  free  from  evil,  ageless,  deathless,  sorrowless,  hungerless, 
thirstless,  whose  desire  is  the  Real,  whose  conception  is  the 
Real'  (Chand.  8.  7.  i  ,  Maitri  7.  7).  In  the  Brahma-theory 
also  it  is  complete  unqualified  unity  that  is  the  ideal.  £  An 
ocean,  a  seer  alone  without  duality,  becomes  he  whose  world 

is  Brahma.     This  is  a  man's  highest  path This  is  his  highest 

bliss'  (Brih  4.  3.  32).  For  £ verily,  a  Plenum  is  the  same  as 
Pleasure.  Theie  is  no  Pleasure  in  the  small.  Only  a  Plenum 
is  Pleasure/  (Chanel.  7.  33.  i).  This  path,  however,  from  the 
troubled  consciousness  with  its  limitations,  sorrows  and  pains, 
to  that  state  of  unalloyed  beatitude  and  unbounded  bliss — 

'  A  sharpened  edge  of  a  razor,  hard  to  traverse, 
A  difficult  path  is  this — poets  declare!'     (Katha  3.  14.) 

1  Verily,  there  are  just  two  conditions  of  this  person:  the 
condition  of  being  in  this  world  and  the  condition  of  being 
in  the  other  world.  There  is  an  intermediate  third  condition, 
namely,  that  of  being  in  sleep '  (Brih.  4.  3.  9).  Going  to  it,  as 
a  fish  goes  over  to  the  other  side  of  a  river  and  back,  one  may 
have  an  actual  experience  of  that  reality  of  bliss  in  contrast 
with  which  the  waking  life  is  but  a  bad  dream  (Brih.  4.  3.  18). 
It  is  noteworthy  how  the  dominant  realistic  pantheism  of 
the  Upanishads  is  frequently  overriden  by  the  idealistic 
tendency  which  rejects  the  world  of  the  waking  consciousness 
as  the  real  world  and  which  adopts  the  state  of  dreamless 
sleep  or  of  vacuous  meditation  as  grasping  the  absolute  unity 
and  reality.  So  Prajapati  described  the  real  Self,  after  futile 
attempts  to  satisfy  Indra  with  the  lower  conceptions  such  as 
the  person  who  is  seen  in  the  eye  and  the  reflected  image 
in  a  vessel  of  water,  as  follows :  '  He  who  moves  about  happy 
in  dream — he  is  the  Self J  (Chand.  8.  10.  i).  But  Indra  per- 
ceived the  failure  on  Prajapati's  part  to  instruct  him  about 
a  Self  which  is  free  from  evil  and  from  sorrow,  for  even  in 
dreams  one  has  most  unpleasant  experiences,  such  as  being 
struck  and  cut  to  pieces.1 

1  Brih.  4.  3.  20  meets  the  same  difficulty— that  in  a  person's  dreaming  sleep 
people  seem  to  be  killing  him,  they  seem  to  be  overpowering  him,  an  elephant 
seems  to  be  tearing  him  to  pieces,  he  seems  to  be  falling  into  a  hole— with  the 

45 


PHILOSOPHY  OF  THE  UPANISIIADS 

Admitting  the  inadequacy  of  the  state  of  dreaming  .sleep  as 
famishing  a  cognition  of  the  supreme  blissful  Self,  PiajTipati 
gives  it  as  his  final  instruction  that  *  When  one  is  sound  asleep, 
composed,  serene,  and  knows  no  cheam — that  is  the  Self1 
(Chanel.  8.  u.  i).  But  Indra  found  no  satisfaction  in  such 
a  Self,  for  in  that  condition  a  man  does  not  leally  know 
himself  so  that  he  can  say  'This  is  I,'  noi  does  he  know 
other  things.  The  objection  is  not  fairly  met  by  IVajapatfs 
reply  that  pleasure  and  pain  arc  due  to  the  self's  connection 
with  the  body  ;  that  the  highest  condition  is  when  in  sleep 
the  serene  one,  rising  out  from  this  body,  no  longer  thinks  of  the 
appendage  of  the  body,  but  goes  around  laughing,  spotting, 
taking  delight  with  women  or  chariots  or  relatives.  For  the 
explanation  is  a  relapse  into  the  state  of  dreaming  sleep,  which, 
however  pleasant  it  may  be  at  times,  had  nevertheless  been 
condemned  by  Prajapati  himself  as  faulty,  because  it  is  a 
conscious  condition  and  thercfoic  liable  to  all  the  vicissitudes 
of  waking  consciousness, 

In  contrast  with  the  unsatisfactory  conclusion  of  this 
dialogue,  Yfijnavalkya,  in  Brih.  a.  4.  14  and  4.  5.  1/5,  gave 
to  Maitrcyl  — who,  like  Indra,  had  been  perplexed  by  the 
similar  instruction  that  the  highest  stage  of  the  one  Self  is 
unconscious — a  more  philosophical  explanation  of  why  it  can 
not  be  conscious.  'Where  there  is  a  duality,  as  it  were, 
there  one  sees  another;  there  one  smells  another;  there  one 
tastes  another ;  there  one  speaks  to  another.  .  .  .  Hut  where 
everything  has  become  just  one's  own  self,  then  whereby  and 
whom  would  one  sec?  then  whereby  and  whom  would  one  smell  ? 
then  whereby  and  to  whom  would  one  speak  ?  then  whereby 
and  whom  would  one  hear?  then  whereby  and  of  whom  would 
one  think?  then  whereby  and  whom  would  one  touch?  then 
whereby  and  whom  would  one  understand  ?  M  4  Knowledge 
is  only  of  a  second.'  Consciousness  means  consciousness  of  an 
object ;  but  in  that  consciousness  where  all  things  become  one 
(Kaush,  3.  4),  in  that  unbounded  ocean-like  pure  unity  of  the 

explanation  that  '  he  is  imagining  through  ignorance  the  very  fear  which  he  nets 
when  awake1  and  which  by  implication  is  illusory, 

1  There  is  another  almost  identical  occurrence  of  n  part  of  this  passage  in  Byilu 
4-  .V  ?>l- 


PHILOSOPHY  OF  THE  UPANISHADS 

real  Self  (Brih.  4.  3.  32),  the  duality  and  limitation  of  the 
subject-object  relation  is  obliterated.  In  it,  therefore,  con- 
sciousness is  an  impossibility. 

The  conception  of  this  pure  unity  of  being  and  of  the  blissful 
union  with  self  was  not  clearly  defined  and  consistently  held, 
Haiti i  6.  7  suggests  the  reason.  'Now,  where  knowledge  is 
of  a1  dual  natuic  [i.e.  subjective-objective],  there,  indeed,  one 
hears,  sees,  smells,  tastes,  and  also  touches ,  the  soul  knows 
everything.  Where  knowledge  is  not  of  a  dual  nature,  being 
devoid  of  action,  cause,  or  effect,  unspeakable,  incomparable, 
indescribable — what  is  that  ?  It  is  impossible  to  say ! '  It  is 
strictly  inconceivable . — 

(  Whercfiom  words  turn  back, 

Together  with  the  mind,  not  having  attained — 

The  bliss  of  Brahma.'     (Tait.  2, 4.) 

It  may  only  be  affirmed  as  approximately  conceived : — 

'  "  This  is  it  " — thus  they  recognize 
The  highest,  indescribable  happiness/    (Katha  5.  14.) 

There  was  consequently  vacillation  and  indefmiteness  in  the 
statements  regarding  it*  Prajapati,  when  pressed  to  justify 
it  as  unconsciousness,  fell  back  upon  the  notion  of  pleasant 
dreams.  The  Taittiriya  Upanishad,  where  by  arithmetical 
computation  that  perfect  bliss  is  declared  equal  to  octillion 
blisses  of  the  most  favored  man  on  earth,  states  in  closing 
that  the  aspirant,  having  reached  the  '  self  which  consists  of 
bliss/  goes  up  and  down  these  worlds,  eating  what  he  will  and 
assuming  what  forms  he  will,  and  sits  singing  the  song 
of  universal  unity  which  begins  with  '  Oh,  wonderful !  Oh, 
wonderful !  Oh,  wonderful ! '  (Tait.  3.  10.  5). 

The  limitation  of  the  not-self  certainly  would  be  absent  in 
that  plenary  bliss.  £  Where  one  sees  nothing  else,  hears 
nothing  else,  understands  nothing  else — that  is  a  Plenum.  But 
where  one  sees  something  else — that  is  the  small.'  'Verily, 
a  Plenum  is  the  same  as  Pleasure.  There  is  no  Pleasure  in 
the  small.  Only  a  Plenum  is  Pleasure'  (Chand*.  7.  33-34). 
One  passage,  Brih.  4,  3,  23-30  (the  only  one  of  its  kind 
in  the  Upanishads),  attempts,  contrary  to  the  prevailing 
conception  of  the  condition  of  union  with  the  Self,  to  make 

47 


PHILOSOPHY  OF   THE   UPANTSIIADS 

qualified  provision  for  sense-activity  by  a  sort  of  paradox, 
which  is  more  intelligible  in  the  Madhyaiiidina  than  in  the 
Kanva  recension.  c  Vciily,  while  he  doas  not  there  sec,  he  is 
verily  seeing,  though  he  docs  not  sec  what  is  [usually]  to  be 
seen  ;  for  there  is  no  cessation  of  the  seeing  of  a  seer,  because 
of  his  impel ishability.  It  is  not,  howcvei,  a  second  thing, 
other  than  himself  and  separate,  that  he  may  sec.'  Similarly 
he  continues  to  smell,  taste,  speak,  hear,  think,  touch,  and 
know,  though  not  a  second  thing  othci  than  himself  and 
separate. 

A  sensual  conception  of  that  bliss  is  pictured  in  Brih,  4.  3.  3 1 , 
according  to  which  the  condition  of  union  with  the  Self  is 
conscious,  but  void  of  content  cither  subjectively  or  objectively 
refcrrent,  a  mere  state  of  bliss.  '  As  a  man,  when  in  the 
embrace  of  a  beloved  wife,  knows  nothing  within  or  without, 
so  this  person  when  in  the  embrace  of  the  intelligent  Soul 
knows  nothing  within  or  without'  In  Ma  ml  5  that  bliss  is 
found  in  deep  sleep  as  such. 

The  true  conception  of  the  bliss  of  union  with  the  Self,  then, 
would  seem  to  be  that  it  is  strictly  an  unconscious  condition  ; 
but  with  the  attempt  to  conceive  of  that  condition,  which 
indeed  was  asserted  to  be  inconceivable;  recourse  is  had  to 
sensual  experiences  and  to  balmy  sleep. 

Strictly  it  is  the  state  of  dreamless  sleep  which  is  taken  as 
typifying  the  attainment  of  the  real  '  Therefore  they  say  of 
him  "he  sleeps,"  for  he  has  gone  to  his  own'  (Chand,  6.  8.  i). 
This  is  true  both  in  the  Brahma  theory  and  in  the  Atman  theory. 
'  So,  just  as  those  who  do  not  know  the  spot  might  go  over  a 
hid  treasure  of  gold  again  and  again,  but  not  find  it,  even  so  all 
creatures  here  go  to  that  Brahma-world  [in  deep  sleep]  day  by 
day,  but  do  not  find  it '  (Chand.  8.  3.  2) — a  doctrine  alluded  to 
in  Pra^na  4.  4.  *  Now,  that  serene  one  [the  soul  in  sleep]  who, 
rising  up  out  of  this  body,  reaches  the  highest  light  and 
appears  with  his  own  form — He  is  the  Soul !  That  is  the 
immoital,  the  fearless.  That  is  Brahma.  The  name,  verily, 
of  that  Brahma  is  the  Real  .  .  .  Day  by  day,  verily,  he  who 
knows  this  goes  to  the  heavenly  world  '  (Chand.  8,  3,  4-5), 

The  pleasant  dreams  of  sleep,  rather  than  the  hampered 
waking  consciousness,  were,  according  to  some  of  the  passages 

48 


PHILOSOPHY   OF  THE   UPANISHADS 

which  have  been  quoted,  tentatively  accepted  as  characteristic 
of  the  unlimited  Self;  but,  because  of  the  fact  of  unpleasant 
dreams,  they  were  rejected  in  favor  of  the  bliss  of  dreamless 
sleep,  where  even  the  duality  of  subject  and  object  that  is 
foreign  to  the  essential  nature  of  the  unitary  Self  is  melted 
away. 

But  even  that  condition  of  profound  sleep  from  which  one 
wakes  refreshed— back,  however,  into  diversity  and  into  the 
limitation  of  the  waking  consciousness — seems  too  near  the 
unreality  of  the  illusory  egohood  which  is  conscious  of  falsely 
apparent  objects  and  subjects.  In  the  Mandukya,  therefore, 
there  is  put,  above  the  waking  consciousness  and  the  dreaming 
sleep  and  the  dieamless  sleep,  a  fourth  stage.  '  Not  inwardly 
cognitive,  not  outwardly  cognitive,  not  bothwise  cognitive,  not 
a  cognitive  mass,  not  cognitive,  not  non-cognitive  unseen,  with 
which  there  can  be  no  dealing,  ungraspable,  having  no  distinctive 
mark,  non-thinkable,  that  cannot  be  designated,  the  essence 
of  the  assurance  of  which  is  the  state  of  being  one  with  the 
Self J  (Mand.  7).  Another  later  Upanishad,  the  Maitri,  adopts 
the  same  fourfold  condition  of  all  existence  and  denominates 
the  fourth  and  highest  condition  tuny  a  (7.  n). 

Not  only  in  sleep  and  in  a  supposititious  condition  beyond 
profound  slumber  does  one  reach  that  unity  with  the  Self. 
He  does  it  also  in  death,  the  consummation  of  unification,  for 
then  the  diversity  and  illusoriness  of  sense-knowledge  and 
separatcness  arc  overcome.  c  When  this  self  comes  to  weakness 
and  to  confusedness  of  mind,  as  it  were,  then  the  breaths  gather 
around  him.  He  takes  to  himself  those  particles  of  energy  and 
descends  into  the  heart.  When  the  person  in  the  eye  turns 
away,  back  [to  the  sun],  then  one  becomes  non-knowing  of 
forms,  "  He  is  becoming  one/'  they  say ;  "  he  does  not  see." 
"  He  is  becoming  one"  they  say;  "he  does  not  smell" 
"  He  is  becoming  one,"  they  say ;  (c  he  does  not  taste." 
"  He  is  becoming  one/'  they  say ;  cc  he  does  not  speak."  "  He 
is  becoming  one/'  they  say;  "he  does  not  hear."  "He  is 
becoming  one,"  they  say ;  "  he  does  not  think."  "  He  is  becom- 
ing one/*  they  say ;  "  he  does  not  touch  "  e<  He  is  becoming 
one,"  they  say;  "he  does  not  know."  ,  .  .  He  becomes  one 
with  intelligence'  (Brih.  4.  4.  1-3).  Similarly  in  Chand.  6. 

49  E 


PHILOSOPHY   OF   THE   UPANISIIADS 

8.  6  and  6.  15  death  is  only  the  process  of  absorption  into  the 
Real,  into  the  Self.  Of  a  dying  person  it  is  said  :  '  His  voice 
goes  into  his  mind ;  his  mind  into  his  breath ;  his  breath  into 
heat ;  the  heat  into  the  highest  divinity.  That  which  is  the 
finest  essence — the  whole  world  has  that  as  its  soul  That 
is  Reality.  That  is  At  man.  That  art  thou,  Svctaketu.'  And, 
it  might  be  added,  only  ignorance  and  persistence  in  the 
thought  of  a  scpaiatc  self  keep  one  from  actually  being  It. 
Death  is  truly  the  loosing  of  the  cords  of  the  hcait  which 
bind  one  to  an  illusoiy  life  and  to  the  thought  of  a  separate 
self-existence. 

'  Gone  aie  the  fifteen  parts  according  to  then  station, 
Even  all  the  bense-organs  m  their  conespondm<»  divinities! 
One's  woik  and  the  soul  that  consists  of  understanding — 
All  become  unified  in  the  supiemc  Impciishablo.' 

(Mu ml.  3.  2.  7.) 

It  is  evident  that  this  pure  unity  of  the  self,  the  really 
Existent,  union  with  which  is  effected  in  bleep  and  in  death,  is 
unconscious,  because  it  is  void  of  all  limitations  or  distinctions 
whatsoever,  being  *  the  Person  all-pervading  and  without  any 
mark  whatever '  (Katha  6.  8). 

And  therein  even  the  possible  distinction  that  4  this  is  I ' 
{loss  of  which  represented  a  condition  which  seemed  so  abhor- 
rent to  Indra  and  which  Prajapati  did  not  succeed  in  justifying) 
is  impossible,  just  because  the  duality  and  limitations  of  the 
subject-object  relation  arc  impossible  in  that  plenary  unity* 
Thus,  from  the  empirical  point  of  view  which  regaids  the 
waking  consciousness  as  the  real,  a  man  docs  in  this  way  * go 
straight  to  destruction ' ;  but  to  the  philosopher,  who 
understands  the  falsity  of  ordinary  standards  and  the 
illusorincss  of  the  ego  to  which  men  fondly  cling,  the  loss  of 
finite  individuality  in  the  real  Self  that  is  unlimited  is  the 
supreme  achievement.  This  doctrine  is  set  forth  in  parables 
from  nature  in  the  '  That-art  -thou '  section  of  the  Chfmdogya. 
*  As  the  bees,  my  dear,  prepare  honey  by  collecting  the  essences 
of  different  trees  and  reducing  the  essence  to  a  unity,  as 
they  are  not  able  to  discriminate  u  I  am  the  essence  of  this  tree," 
"I  am  the  essence  of  that  tree" — even  so,  indeed,  my  dear, 
all  creatures  here,  though  they  reach  Being,  know  not  "We 

50 


PHILOSOPHY   OF  THE   UPANISHADS 

have  reached  Being."  . . .  These  rivers,  my  dear,  flow,  the  eastern 
toward  the  east,  the  western  toward  the  west.  They  go 
just  from  the  ocean  to  the  ocean.  They  become  the 
ocean  itself.  As  there  they  know  not  £C  I  am  this  one,"  "  I  am 
that  one  " — even  so,  indeed,  my  dear,  all  creatures  here,  though 
they  have  come  forth  from  Being,  know  not  "  We  have  come 
forth  from  Being"'  (Chand.  6.  9-10).  It  is  the  very  con- 
sciousness of  £this'  and  of  fl'  which  is  the  limitation  that 
separates  one  from  the  unlimited.  And  individuality  and  self- 
consciousness  must  be  lost  ere  one  reach  that  infinite  Real. 
"As  these  flowing  rivers  that  tend  toward  the  ocean,  on 
reaching  the  ocean,  disappear,  their  name  and  form  [or  in- 
dividuality] are  destroyed,  and  it  is  called  simply  "  the  ocean  " 
— even  so  of  this  spectator  these  sixteen  parts  that  tend  toward 
the  Person,  on  reaching  the  Person,  disappear,  their  name  and 
form  are  destroyed,  and  it  is  called  simply  "the  Person"' 
(Prasna  6.  5). 

Thus  the  ultimate  unity  of  reality  which  has  been  the 
search  throughout  the  Upanishads  is  finally  reached.  On  the 
cpistcmological  basis  of  the  common-sense  realism  which  views 
all  things  as  really  existing  just  as  they  are  seen  to  exist,  and 
in  continuation  of  the  cosmologies  of  the  Rig- Veda,  the 
Upanishads  started  by  positing  various  primeval  entities,  out 
of  which  by  various  processes  the  manifold  world  was  produced. 
Then  Brahma,  a  power  such  as  that  inherent  in  the  ritual  and 
sacrifice  whereby  rain  and  the  forces  of  nature  were  controlled, 
was  postulated  as  the  one  world-producer  and  controller. 
This  conception  of  Brahma  gradually  developed  into  a  monism. 
Simultaneously  speculation  regarding  the  nature  of  the  unity 
in  which  the  self  and  object's  are  joined  developed  the  con- 
ception of  Atman,  a  great  Self,  after  the  analogy  of  the 
individual  self.  The  Atman-theory  and  the  Brahma- theory 
became  merged  together  in  an  absolute  pantheism.  An 
apparent  conflict  between  the  many  and  the  One  led  to  the 
distinction  between  phenomenon  and  noumenon.  Those  two 
under  further  speculation  turned  out  to  be  respectively  an 
illusory  world  and  an  unknowable  reality.  The  theory  of 
epistemological  idealism  which  had  been  intuited  previously 
on  occasions  and  which  had  been  led  up  to  by  the  failure  of 

51  E3 


PHILOSOPHY  OF  THE  UPANISHADS 

realism,  was  then  developed.  The  manifold  world  was  seen  to 
be  the  construction  of  the  imagination,  and  the  supreme  unity 
was  found  in  one's  own  Self  from  which  the  ego  is  falsely  sun- 
dered by  the  life  of  waking  consciousness.  That  pine  unity 
with  the  Real  which  is  actually  effected  in  sleep  and  in  death 
is  a  blissful  state  of  consciousness  in  which  individuality  and 
all  distinctions  arc  overcome. 

Thus  far  chiefly  the  metaphysical  doctrines  of  the  Upuni- 
shads  have  been  treated.  There  remain  important  ethical  and 
practical  corollaries  to  the  main  propositions  here  laid  down, 
and  these  will  be  considered  in  the  following  chapters. 


CHAPTER  VIII 

THE  OUTCOME  ON  RELIGION  AND  ON  TIIK 
DOCTRINE  OF  KARMA 

IN  the  Vedic  period  punctilious  performance  of  the  ritual 
was  the  one  means  of  satisfying  the  gods  and  of  obtaining" 
salvation.  In  the  Brahmanic  period  a  change  took  place  similar 
to  that  in  the  Greek  religion.  That  very  efficacy  of  the  sacri- 
fice for  the  appeasement  of  the  gods  whereby  men  had  been 
kept  in  subjection,  turned  out  to  be  an  instrument  in  their  hands 
for  controlling  the  gods,  who  now  became  the  dependents  and 
received  their  sustenance  from  such  sacrifice  as  men  might 
give*  In  the  Upanishads  a  still  fmthcr  change  occurred.  The 
development  of  a  monistic  philosophy  removed  altogether  the 
necessity  of  believing  in  the  various  Vcdic  or  Brahmanic  gods 
to  supei  intend  and  operate  the  different  departments  of  nature 
or  to  be  coerced  into  man's  service*  The  beginning  of  this 
subordination  to  the  one  world-all  and  of  the  later  displacement 
of  the  gods  as  philosophic  conceptions  (although  in  popular 
religion  the  gods  have  continued  to  hold  sway)  is  evidenced  in 
the  latter  part  of  the  Kcna  Upanishad.  The  first  half  of  this 
Upanishad,  by  reason  of  its  advanced  position  on  the  unknow- 
ability  of  Brahma,  must  belong  to  a  late  period  in  the 
Upanishadic  philosophy,  while  the  last  part  of  it,  which 
represents  Brahma  as  a  new  and  unknown  Being,  must  belong 


PHILOSOPHY  OF  THE   UPANISHADS 

to  the  period  of  the  first  speculations  about  that  conception. 
There  Agni  (Fire)  and  Vayu  (Wind)  discover  that  their  power 
is  not  independent,  but  is  subject  to  the  will  of  the  world-ruler 
Brahma.  However,  by  their  knowledge  of  Brahma  they 
attained  a  pre-eminence  over  the  other  gods  ;  and  <  he,  verily, 
who  knows  it  thus,  striking  off  evil  becomes  established  in 
the  most  excellent,  endless,  heavenly  world— yea,  he  becomes 
-established '  (Kena  34). 

,That  last  paragraph  of  the  Kena  states  the  radically  new 
standard  of  religion  and  of  ethics.  No  longer  is  worship  or 
sacrifice  or  good  conduct  the  requisite  of  religion  in  this  life, 
or  of  salvation  in  the  next.  Knowledge  secures  the  latter  and 
disapproves  of  the  former,  \  The  whole  religious  doctrine  of  dif- 
ferent gods  and  of  the  necessity  of  sacrificing  to  the  gods  is  seen 
to  be  a  stupendous  fraud  by  the  man  who  has  acquired  metaphy- 
sical knowledge  of  the  pantheistic  unity  of  self  and  of  the  world 
in  Brahma  or  Atman.  '  This  that  people  say,  "  Worship  this 
god !  Worship  that  god  !"— one  god  after  another—this  is  his 
creation  indeed !  And  he  himself  is  all  the  gods '  (Brih.  i.  4.  6). 
*  So  whoever  worships  another  divinity  [than  his  Self],  thinking 
"  He  is  one  and  I  another,"  he  knows  not.  He  is  like  a  sacri- 
ficial animal  for  the  gods.  Verily,  indeed,  as  many  animals 
would  be  of  service  to  a  man,  even  so  each  single  person  is  of 
service  to  the  gods.  If  even  one  animal  is  taken  away, 
it  is  not  pleasant.  What,  then,  if  many?  Therefore  it 
is  not  pleasing  to  those  [gods]  that  men  should  know  this 
[i.  e.  that  the  gods  are  only  a  phase  of  Brahma  and  that  an  in- 
dividual man  may  himself  become  Brahma  by  knowing  himself 
to  be  such]  ?  (Brih.  i.  4.  10).  Sacrifice  and  works  of  merit 
towards  hypostatized  divinities  are,  in  the  light  of  metaphysical 
knowledge,  seen  to  be  futile.  On  the  other  hand,  the  very 
same  knowledge  conserves  all  the  efforts  of  the  knower  who 
may  care  to  worship  and  to  do  religious  acts.  ^  '  Verily,  even  if 
one  performs  a  great  and  holy  work,  but  without  knowing  this 
[i,  e.  that  the  whole  world  is  Brahma  or  the  Self,  and  that 
I  am  Brahma  or  the  Self],  that  work  of  his  merely  perishes  in 
the  end.  One  should  worship  the  Self  alone  as  his  [true] 
world.  The  work  of  him  who  worships  the  Self  alone  as  his 
[true]  world  does  not  perish '  (Brih.  i.  4, 15). 

53 


PHILOSOPHY   OF  THE   UPANISHADS 

Thus  religious  piety  is  renounced  as  unnecessary,  and  know- 
ledge of  that  fact,  or  metaphysical  knowledge  in  general, 
replaces  religiosity  in  worth  and  alone  renders  efficacious  any 
religious  or  meritorious  act  which  any  one,  for  the  sake 
of  conformity  to  popular  custom,  may  choose  to  perform.  > 
'  If  one  offers  the  Agnihotra  sacrifice  without  knowing  this 
[i.  c.  that  the  cosmic  process  itself  is  a  continuous  Agnihoti  a  | — 
that  would  be  just  as  if  he  were  to  remove  the  live  coals  and 
pour  the  offering  on  ashes.  But  if  one  offers  the  Agnihoti  a 
sacrifice  knowing  it  thus,  his  offering  is  made  in  all  worlds, 
in  all  beings,  in  all  selves'  (Chand.  5.  34.  1-3).  *  This  that 
people  say,  <f  By  offering  with  milk  for  a  year  one  escapes  the 
second  death  " — one  should  know  that  this  is  not  so,  since  on 
the  very  day  that  he  makes  the  offering  he  who  knows  escapes 
the  second  death '  (Brih.  i .  5.  2). 

This  last  quotation  leads  to  a  topic  which  holds  an  im- 
portant place  in  the  practical  religion  of  India  today,  namely, 
the  doctrine  of  karma  (literally  'action'),  the  theory  that 
according  to  one's  good  or  bad  actions  In  this  life  one  passes 
at  death  into  the  body  of  a  higher  or  a  lower  animal.  It 
is  noteworthy  that  in  the  Rig- Veda  there  is  no  trace  of 
metempsychosis.1  This  fact  is  interestingly  confirmed  in  the 
Upanishads  at  Chand.  5.  3,  where  neither  Svctnketu  (who, 
according  to  Chand.  6.  i.  a,  had  spent  twelve  years  in  study- 
ing the  Vcdas)  nor  his  father  and  instructor,  Gautama,  had 
heard  of  the  doctrine ;  and  when  they  are  instructed  m  5tT 
it  is  expressly  stated  that  the  doctrine  had  always  belonged 
to  the  Kshatriyas,  the  military  class,  and  was  then  for  the 
first  time  divulged  to  one  of  the  Brahman  class.  In  the 
Rig- Veda  the  cschatology  consisted  of  a  belief  in  a  personal 
immortality  in  the  paradise  of  the  gods.  After '  a  preliminary 
sign  of  the  doctrine  of  metempsychosis  in  the  Atharva-Veda/  " 
the  notion  first  makes  its  definite  appearance  in  the  Satapatha 
Brahmana.  In  the  Upanishads  it  had  not  yet  become  what 
it  became  in  later  times,  a  belief  which  Monier  Williams 

1  The  native  commentator  of  later  times  thought  he  discovered  ft  reference  to  it 
in  RV.  1. 164.  32,  bahfafrajafi ,  interpreting  the  word  as  *  subject  to  many  births/ 
For  a  refutation  see  Monier  Williams,  Brahmanism  mid  Hinduism,  p.  18,  note  a* 

2  Hopkins,  Religions  of  India^  p.  175. 

54 


PHILOSOPHY   OF   THE   UPANISHADS 

has  aptly  characterized  in  the  following  severe  statement : 
'  Transmigration,  or  metempsychosis,  is  the  great  bugbear 
— the  terrible  nightmare  and  daymare — of  Indian  philoso- 
phers and  metaphysicians.  All  their  efforts  are  directed  to 
the  getting  rid  of  this  oppressive  scare  The  question  is  not, 
What  is  the  truth?  The  one  engrossing  problem  is,  How 
is  the  man  to  break  this  iron  chain  of  repeated  existences  ? ' l 

How  his  doctrine  of  karma  and  reincarnation  came  to  be 
so  thoroughly  accepted  in  India,  is  uncertain .  whether  from 
the  Indigenes  whom  the  invading  Aryans  found  in  India  (as 
Gough  conjectures 2)  or  whether  as  the  most  plausible  philo- 
sophic explanation  of  the  phenomena  of  instinctive  knowledge 
(as  in  Brih.  4.  4.  a)  and  of  dreaming  and  remembrance  of 
things  not  experienced  in  this  life,  as  well  as  of  sin  (according 
to  Sankara  on  Brih.  4.  3,  9).  (In  passing  be  it  noted  that 
these  are  exactly  the  considerations  which  led  philosophers 
like  Plato,  and  Christian  theologians  like  Origen  and  Julius 
Midler  to  the  belief  in  an  existence  prior  to  the  present  life.) 
At  any  rate,  the  belief  in  a  person's  renewed  existence  in 
another  body  after  death,  is  present  in  the  Upanishads,  but 
not  as  a  burden  of  despair.  It  is  only  the  belief  in  the 
retributive  reward  of  chaiacter  operating  with  a  continued 
existence  in  the  locality  of  this  world  instead  of  in  the  locality 
of  heaven  or  hell.  '  Accordingly,  those  who  are  of  pleasant 
conduct  here — the  prospect  is3  indeed,  that  they  will  enter 
a  pleasant  womb,  either  the  womb  of  a  Brahman,  or  the  womb 
of  a  Kshatriya,  or  the  womb  of  a  Vaifya.  But  those  who  are 
of  stinking  conduct  here—the  prospect  is,  indeed,  that  they 
will  enter  a  stinking  womb,  either  the  womb  of  a  dog,  or  the 
womb  of  a  swine,  or  the  womb  of  an  outcast'  (Chand. 
5.  10.7). 

'According  unto  his  deeds  the  embodied* one  successively 
Assumes  forms  in  various  conditions. 

Coarse  and  fine,  many  in  number, 

The    embodied    one   chooses    forms    according    to    his    own 
qualities. 

1  Monier  "Williams,  Br&hmanisw  and  Hinduism ,  p.  41,  , 

s  In  the  first  chapter  of  his  Philosophy  of  the  Upanisltads,  where  ne  cites  the 
prevalence  of  the  belief  among  semi-savage  peoples,  connected  with  animism- ' 

55 


PHILOSOPHY   OF  THE   UPANISHADS 

[Each]  subsequent  cause  of  his  union  with  them  is  aeon  to  he 
Because  of  the  quality  of  his  acts  and  of  himsell.' 

(£vet.  fj.   IT- 1  2.) 

The  character  which  is  thus  determinative  of  one's  position 
in  the  next  life  is  formed  not  only  by  action  but  also  by 
knowledge  '  Either  as  a  worm,  or  as  a  moth,  or  as  a  fish,  or  as 
a  bird,  or  as  a  snake,  or  as  a  tiger,  or  as  a  poison,  01  as  some 
other  in  this  or  that  condition,  he  is  born  again  heie  accoi cl- 
ing to  his  deeds,  according  to  his  knowledge'  (Kaush.  i.  3). 

1  Some  go  into  a  womb 
For  the  embodiment  of  a  corpoical  being*. 
Others  go  into  a  stationaiy  thing 

Accoi  ding  to  their  dcseds,  accoiding  to  their  knowledge/ 

(Katha  5,  7,) 

As  in  the  matter  of  religion,  so  as  regards  this  theological 
tenet,  the  Upam.shads  offer  the  philosophical  knowledge  which 
was  the  result  of  their  own  speculations  and  which  was  assessed 
at  a  very  high  value  as  the  means  of  escape.  *  Now,  whether  they 
perform  the  cremation  obsequies  in  the  case  of  such  a  person 
[i.e.  a  person  who  knows]  or  not,  they  [i.e.  the  dead]  pass  over 
into  a  flame;  from  a  (lame,  into  the  day ;  from  the  clay,  into 
the  half-month  of  the  waxing  moon;  from  the  half-month  of  the 
waxing  moon,  into  the  six  months  during  which  the  sun  moves 
northwards ;  from  the  months,  into  the  year ;  from  the  year, 
into  the  sun ;  from  the  sun,  into  the  moon  ;  from  the  moon,  into 
lightning.  There  there  is  a  person  who  is  non-human.  lie 
leads  them  on  to  Brahma.  This  is  the  way  to  the  gods,  the 
way  to  Brahma.  They  who  proceed  by  it  return  not  to  the 
human  condition  here!'  (Chand.  4.  15,  5  6),  In  Brih,  6.2, 
where  the  same  transmigration  theory  is  discussed  the  con- 
clusion is  that  '  those  who  know  this  [namely,  the  stages  of 
transmigration] '  go  to  the  Brahma-worlds.  i  Of  these  there 
is  no  return'  (Brih.  6.  a.  15), 

There  are  several  other  passages  which  emphasize  the 
efficaciousness  over  karma  and  rebirth  of  that  knowledge, 
the  bringing  forth  of  which  formed  the  travails  of  the 
Upanishads  and  the  laborious  attainment  of  which  induces! 
an  exceeding  high  estimate  of  its  value  ; — 

56 


PHILOSOPHY  OF  THE   UPANISHADS 

*  What  is  soundless,  touchless,  formless,  imperishable, 
Likewise  tasteless,  constant,  odorless, 

Without  beginning,  without  end,  higher  than  the  great,  stable- 
By  discerning  That,  one  is  liberated  from  the  mouth  of  death,' 

(Katha  3.  15.) 

'  And  one's  deeds  (karma)  cease 
When  He  is  seen — both  the  higher  and  the  lower.' 

(Mund.  2.  2.  8.) 

*  By  knowing  what  is  therein,  Brahma-knoweis 

Become  merged  in  Biahma,  intent  theieon,  libeiated  from  the 

womb  [i.  e.  from  rebirth]/     (5vet.  i.  7.) 
'By  knowing  God  theie  is  a  falling  off  of  all  fetters; 
With   disti esses   destroyed,    there   is    cessation    of   birth    and 

death.3     (Svet,  i.  n.) 

Slightly  different  from  the  theory  of  sainsara,  which  con- 
ceives of  the  round  of  existence  as  bounded  within  the  confines 
of  this  world,  there  is  another  variety  in  which  persons  may 
by  the  good  deeds  of  religion  earn  a  limited  amount  of  merit, 
to  be  enjoyed  for  a  time  in  heaven,  after  which  the  inexorable 
law  of  rebirth  returns  them  to  the  world : — 

1  Unsafe  boats,  howevei,  are  these  sacrificial  foims, 
The  eighteen,  in  which  is  expressed  the  lower  work  [i.e.  the 
Vedas  and  the  sciences  of  subsidiary  rules]. 

Since  doers  of  deeds  do  not  understand,  because  of  passion, 
Therefore,  when  their  worlds  are  exhausted,  they  sink  down 
wretched. 

Thinking  sacrifice  and  merit  is  the  chiefest  thing, 

Naught  better  do  they  know — deluded! 

Having  had    enjoyment  on  the  top  of  the  heaven   won  by 

good  works, 
They  re-enter  this  world,  or  a  lower.'    (Mund,  i,  2.  7,  9,  10,) 

*  But  they  who  seek  the  Atman  by  austerity,  chastity,  faith, 
and  knowledge  .  .  ,  they  do  not  return5  (Pras"na  i.  10). 


57 


PHILOSOPHY  OF  THE   UPANISIIADS 


CHAPTER   IX 

THE  OUTCOME  ON  PRACTICAL  LIFK  AND 
ON  MORALS 

KNOAYLKDCJK — not ( much  learning,5  but  the  understanding  of 
metaphysical  truths — was  the  Impelling  motive  of  the  thinkers 
of  the  Upanishads.  >  Because  of  the  theoretical  importance  of 
knowledge  in  that  period  of  speculative  activity,  and  also 
because  of  the  discrediting  of  the  popular  polytheistic  leligion 
by  philosophical  reasoning,  there  took  place  In  India  during 
the  times  of  the  UpanishacLs  a  movement  similar  to  that  which 
produced  the  Sophists  in  Greece,  namely,  an  unsettling  of  the 
accepted  ethics  and  a  substitution  of  knowledge  for  religion 
and  morality.  Knowledge  was  the  one  object  of  supreme 
value,  the  irresistible  means  of  obtaining  one's  ends.  This 
Idea  of  the  worth  and  cfficicy  of  knowledge  is  expressed  again 
and  again  throughout  the  UpanishacLs  not  only  in  connection 
with  philosophical  speculation,  but  also  in  the  practical  affairs 
of  life.  'That  Udgatri  priest  who  knows  this  — whatever 
desire  he  desires,  cither  for  himself  or  for  the  sacrifice!',  that 
he  obtains  by  singing.  This,  indeed,  Is  world-conquering* 
(Brih.  i.  3.  a8).  '  This  whole  world,  whatever  there  is,  is  five- 
fold. He  obtains  this  whole  world  who  knows  this'  (Brih. 
j.  4.  17).  'He  [Indra]  is  without  a  rival. ...  He  who  knows 
this  has  no  rival'  (Brih.  i.  5.  12).  *  Whoever  strives  with  one 
who  knows  this,  dries  up  and  finally  olios'  (Brih.  i.  5,  21), 
'  lie  who  knows  this  [the  etymology  of  Atri  (eater)  |  becomes 
the  eater  of  everything;  everything  becomes  his  food'  (Brih, 
a,  2.  4).  '  He  who  knows  that  wonderful  being  as  the  first- 
born— namely,  that  Brahma  is  the  Real — conquers  these  worlds* 
Would  he  be  conquered  who  knows  thus  that  great  spirit  as 
the  first-born— namely,  that  Brahma  is  the  Real  ? '  (Brih,  5,  4), 
s  As  a  lump  of  clay  would  fall  to  pieces  in  striking  against 
a  solid  stone,  so  falls  to  pieces  he  who  wishes  evil  to  one  who 
knows  this,  and  he,  too,  who  injures  him,  Such  a  one  J& 
a  solid  stone*  (Chand.  i,  3.  8), 

58 


PHILOSOPHY   OF  THE  UPANISHADS 

1  He   who   knows    Brahma   as   the   real,  as  knowledge,  as   the 

infinite  .  .  . , 
He  obtains  all  desires/     (Tail.  2.  i.) 

cHe  who  knows  that  food  which  is  established  on  food, 
becomes  established.  He  becomes  an  eater  of  food,  possessing 
food.  He  becomes  great  in  offspring,  in  cattle,  in  the  splendor 
of  sacred  knowledge,  great  in  fame'  (Tait.  3.  7).  'Whatever 
conquest  is  Brahma's,  whatever  attainment — that  conquest  he 
conquers,  that  attainment  he  attains  who  knows  this '  (Kaush. 
1.7).  '  Verily,  indeed,  if  upon  one  who  knows  this  both  moun- 
tains should  roll  themselves  forth — both  the  southern  and  the 
northern — desiring  to  lay  him  low,  indeed  they  would  not  lay 
him  low.  But  those  who  hate  him  and  those  whom  he  himself 
hates — these  all  die  around  him'  (Kaush.  2.  13).  c  He,  verily, 
who  knows  that  supreme  Brahma ...  in  his  family  no  one  igno- 
rant of  Brahma  arises'  (Mund.  3.  2.  9).  (So  frequent  are  the 
statements  describing  the  invulnerability  and  omnipotence  of 
him  who  is  possessed  of  this  magic  talisman,  that  j^z  evam  veda, 
f  he  who  knows  this,3  becomes  the  most  frequently  recurring 
phrase  in  all  the  Upanishads. 

Beside  this  practical  value  of  knowledge  and  the  speculative 
value,  previously  described,  for  attainment  of  the  ideal  unity 
with  the  Real,1  knowledge  also  had  a  marked  ethical  value. 

1  It  is  noteworthy  how  the  extreme  valuation  put  upon  both  these  kinds  of 
knowledge  produced  a  reaction  withm  the  period  of  the  Upanishads  themselves. 
The  license  to  override  the  prescriptive  usages  of  religion  and  custom  which  the 
possessor  of  knowledge  claimed  for  himself,  is  distinctly  denied  in  Maitn  4.  3,  on 
the  point  of  the  four  customary  stages  in  the  life  of  every  orthodox  Hindu,  through 
disregard  of  which  the  revenues  of  the  priests  were  seriously  diminished. 

As  regards  speculative  knowledge   of  Atman,  its  apprehension  by  means  of 
human  knowledge  is  opposed  by  the  doctrine  of  prasada,  or  '  Grace ',  in  Katha 
2.  20  (and,  with  a  slight  verbal  change,  in  Svet.  3.  20)  *  c  Through  the  grace  of  the 
Creator  he  beholds  the  greatness  of  Atman/  It  is  by  means  of  this  grace,  according  to 
i5vet.  1. 6,  that  an  individual  obtains  release  from  illusion  and  reaches  immortality : — 
4  In  this  Brahma-wheel  the  soul  flutters  about, 
Thinking  that  itself  and  the  Actuator  aie  different. 
When  favored  by  Him,  it  attains  immortality.' 

An  even  more  explicit  denial  of  the  knowledge-doctrine  is  found  at  Katha  2.  23 
(=Mund,  3.  2.  3),  where  a  strict  Calvinistic  doctrine  of  election  is  anticipated : — 
'  This  Soul  is  not  to  be  obtained  by  instruction, 
Nor  by  intellect,  nor  by  much  learning. 
He  is  to  be  obtained  only  by  the  one  whom  He  chooses. 
To  such  a  one  that  Soul  reveals  his  own  person/ 

59 


PHILOSOPHY   OF  THE  UPANISHADS 

The  possessor  of  knowledge  is  freed  even  now  from  all  his  evil 
deeds  as  well  as  from  the  later  mctcmpsychosical  results  of 
doing  any  deeds  at  all.  l  Verily,  indeed,  even  if  they  lay 
very  much  [wood]  on  a  fiic5  it  burns  it  all.  I  wen  so  one 
who  knows  this,  although  he  commits  very  much  evil,  con- 
sumes it  all  and  becomes  clean  and  pure,  ageless  and  immoital ' 
(Brih.  5.  14.  tf).  'Brahma  is  lightning  (vidyitt),  they  say, 
because  of  unloosing  (viddna)*  Lightning  unlooses  him  fiom 
evil  who  knows  this,  that  Brahma  is  lightning'  (JJrih,  5.  7). 

'The  plunderer  of  gold,  the  liquor-drinker, 
The  invader  of  a  teacher's  bed,  the  Bialmun-killer--  - 
These  four  sink  downward  in  the  scale, 
And,  fifth,  he  who  consorts  with  them. 

But  he  who  knows  these  five  fires  [i.e.  the  five-fire  doctrine, 
pancagnwidya~\  thus,  is  not  stained  with  evil,  even  though  con- 
sorting with  those  people.  He  becomes  pure,  clean,  possessor 
of  a  pure  world,  who  knows  this—yea,  he  who  knows  this1 
(Cliand.  5.  10.  9-30).  'As  a  rush-reed  laid  on  a  fire  would 
be  burned  up,  even  so  arc  burned  up  all  the  evils  of  him  who 
offers  Agnihotra  sacrifice  knowing  it  thus'  (Chund.  3.  44.  3), 
'  He  who  understands  me  [Indra  is  the  speaker,  representing 
Atman]— by  no  deed  whatsoever  of  his  is  his  world  injured, 
not  by  stealing,  not  by  killing  an  embryo,  not  by  the  murder 
of  his  mother,  not  by  the  murder  of  his  father  ;  if  he  has  clone 
any  evil,  the  dark  color  departs  not  from  his  face '  (Kaushu  3. j), 
This  ethical  theory  has  been  compared  with  the  Socratic 
doctrine  of  the  identity  of  knowledge  and  virtue.  There  is 
a  wide  difference,  however,  between  the  Upanishadic  theory 
and  the  theory  of  the  Greek  sages  that  the  man  who  has  know- 
ledge should  thereby  become  virtuous  in  character,  or  that 
the  result  of  teaching  should  be  a  virtuous  life.  Here  the 
possession  of  some  metaphysical  knowledge  actually  cancels 
all  past  sins  and  even  permits  the  knowcr  unblushingly  to 
continue  in  'what  seems  to  be  much  evil,'  with  perfect 
impunity,  although  such  acts  arc  heinous  crimes  and  arc  disas- 
trous in  their  effect  for  others  who  lack  that  kind  of  knowledge 
But  this  unbridled  licentiousness  of  the-  earlier  Upanishads 
could  not  long  continue.  It  probably  went  to  excess,  for  in 

60 


PHILOSOPHY  OF  THE  UPANISHADS 

the   middle   of  the   period   it    is  sternly  denounced.     Good 
conduct  was  declared  to  be  an  equal  requisite  with  knowledge. 
e  He  who  has  not  understanding, 

Who  is  unmindful  and  ever  impure, 

Reaches  not  the  goal, 

But  goes  on  to  transmigration. 

He,  however,  who  has  undei  standing, 

Who  is  mindful  and  ever  pure, 

Reaches  the  goal 

From  which  he  is  bom  no  more.5     (Katha  3.  7-8.) 
1  Not  he  who  has  not  ceased  from  bad  conduct  . . . 

Can  obtain  Him  by  intelligence/     (Katha  2.  24.) 

The  earlier  conception  that  the  knower  was  able  to  continue 
in  evil  unharmed  was  true  only  so  far  as  it  expressed  the  idea 
that  knowledge  exempts  from  evil. 

'  One  should  be  familiar  with  it.     By  knowing  it, 
One  is  not  stained  by  evil  action/     (Bnh.  4.  4.  23.) 

*  As  water  adheres  not  to  the  leaf  of  a  lotus-flower,  so  evil 
action  adheres  not  to  him  who  knows  this  [that  the  *Self 
is  Brahma] '  (Chand.  4.  14.  3).  This  thought  recurs  at 
Maitri  3.  3,  and,  with  another  simile,  at  Pra&ia  5.  5  :  f  As 
a  snake  is  freed  from  its  skin,  even  so,  verily,  is  he  [who 
knows  this]  freed  from  sin.'  Still  another  simile  is  used  to 
drive  home  this  same  thought : — 

£  As  to  a  mountain  that  Js  enframed 
Deer  and  birds  do  not  resort — 
So,  with  the  Brahma-knowers,  faults 
Do  never  any  shelter  find/     (Maitn  6.  iS.)1 

The  consistent  pantheistic  conception,  however,  of  the  re- 
lation of  knowledge  and  moral  evil  is  that  knowledge  exempts 
from  both  good  and  evil,  and  elevates  the  knower  altogether 
from  the  region  of  moral  distinctions  to  the  higher  one  where 
they  are  not  operative.  '  Such  a  one,  verily,  the  thought  does 
not  torment :  "  Why  have  I  not  done  the  good  ?  Why  have 
I  done  the  evil  ? "  He  who  knows  this,  saves  himself  from 

1  The  similes  contained  in  this  and  the  three  preceding  passages  are  excellent 
illustrations  of  a  method  of  reasoning  characteristic  of  the  Upanishads  and  of  the 
Hindu  mind  in  general.  Analogies  from  nature  that  serve  to  illustrate  a  pro- 
position are  accepted  with  the  force  of  an  argument. 

61 


PHILOSOPHY  OF  THE  UPANISMADS 

these  [thoughts].  For  truly,  from  both  of  these  he  saves 
himself — he  who  knows  this  ! '  (Tait.  a.  9).  4  Him  [who  knows 
this]  these  two  do  not  overcome — neither  the  thought  44  Hence 
I  did  wrong,"  noi  the  thought  "  Hence  I  did  light."  Verily 
lie  ovei comes  them  both.  What  he  has  clone  and  what  he  has 
not  done  do  not  affect  him  '  (Brih.  4.  4.  32), 

'  When  a  seer  sees  the  brilliant 
JMakei,  Potentate,  Person,  the  Biahma-somce, 
Then,  being  a  knower,  shaking  oil"  good  ami  evil, 
Stainless,  he  attains  supreme  identity  [with  I  Inn]/ 

(Mund.  t\.  i.  3.) 

For  this  emancipation,  an  emancipation  from  the  unreal  and 
an  entrance  into  the  ical,  the  reason  is  that  to  the  knower 
good  and  evil  arc  conceptions  of  partial  knowledge  which  can 
no  longer  hold  in  the  light  of  full  knowledge.  They  aie  only 
verbal  distinctions.  ;  Vcniy,  if  there  were  no  speech,  neither 
right  nor  wrong  would  be  known,  neither  true  nor  false, 
neither  good  nor  bad,  neither  pleasant  nor  unpleasant.  Speech, 
indeed,  makes  all  this  known  '  (Chfind.  7.  a.  i). 

The  world  of  reality,  the  Brahma-world  to  which  the  true 
knower  is  admitted,  is  devoid  of  all  distinctions,  pleasant  and 
unpleasant,  which  are  empirically  real,  but  Iranscentlenlally 
unreal.  Accordingly  that  world  is  free  also  from  tho  ethical 
distinction  of  good  and  evil.  v  Over  that  bridge  theie  cross 
neither  day,  nor  night,  noi  old  age,  nor  death,  nor  sorrow,  nor 
well-doing,  nor  evil-doing.  All  evils  turn  back  therefrom,  for 
that  Brahma-world  is  freed  from  evil '  (Chanel  8.  4*  i-j),  c  lie 
goes  to  the  world  that  is  without  heat,  \vithout  cold.  Therein 
he  dwells  eternal  years '  (Brih.  5.  TO). 

'When  theie  is  no  daikncsw,  then  there  is  no  day  or  night, 
Nor  being,  noi  non-being,  only  the  Kindly  One  alone/ 

(Svet.  4.  1 8.) 

f  He, ...  a  knower  of  Brahma,  unto  Brahma  goes  on. ...  lie 
comes  to  the  river  Vijara  (*  Ageless  3)»  This  he  crosses  with  his 
mind  alone,  There  he  shakes  off  his  good  deeds  and  his  evil 
deeds.  His  dear  relatives  succeed  to  the  good  deeds ;  those 
not  dear,  to  the  evil  deeds.  Then,  just  as  one  driving  a  chariot 
looks  down  upon  the  two  chariot-wheels  [which  in  their 

63 


PHILOSOPHY   OF  THE   UPANISHADS 

revolutions  do  not  touch  him],  thus  he  looks  down  upon  day 
and  night,  thus  upon  good  deeds  and  evil  deeds,  and  upon  all 
the  pairs  of  opposites.  This  one,  devoid  of  good  deeds,  devoid 
of  evil  deeds,  a  knower  of  Brahma,  unto  very  Brahma  goes 
on'  (Kaush.  i.  4). 

The  same  ethical  position  _is  held  in  the  Atman-theory. 
The  world-ground,  the  great  Atman,  in  itself  is — 

'Apart  from  the  right  and  apait  from  the  unright, 
Apart  from  both  what  has  been  done  and  what  has  not 

been  done  here, 
Apart  fiom  what  has  been  and  what  is  to  be/ 

(Katha  2.  14) 

'As  the  sun,  the  eye  of  the  whole  world, 
Is  not  sullied  by  the  external  faults  of  the  eyes, 
So  the  one  Inner  Soul  of  all  things 

Is  not  sullied  by  the  evil  m  the  world,  being  external  to  it/ 

(Katha  5.  n.) 

'  The  bright,  the  bodiless,  the  scatheless, 
The  sinewless,  the  pure,  unpieiced  by  evil/     (Isa  8.) 

This  idea  that  the  Atman-world  is  '  free  from  evil  or  sin, 
free  from  impurity,  blameless,  spotless,'  which  is  expressed 
in  numerous  epithets  and  detached  phrases,  also  receives  an 
etymological  justification.  '  In  the  beginning  this  world  was 
Soul  (Atman}  alone  in  the  form  of  a  Person  (purusa). . . .  Since 
before  (purva)  all  this  world  he  burned  up  (*/ns)  all  evils, 
therefore  he  is  a  person  (puwts-a) '  (Brih.  I.  4.  i).1 

The  Atman  thus  being  void  of  all  ethical  distinctions,  the 
Atman-knower  who  by  his  knowledge  becomes  Atman  like- 
wise transcends  them  in  his  union  with  Him.  'As  a  man 
when  in  the  embrace  of  a  beloved  wife  knows  nothing  within 
or  without,  so  this  person  when  in  the  embrace  of  the  intelligent 
Soul  knows  nothing  within  or  without.  Verily,  that  is  his 
[true]  form.  .  .  ,  There  a  father  becomes  not  a  father ;  a 
mother,  not  a  mother ;  the  worlds,  not  the  worlds ;  the  gods, 
not  the  gods ;  the  Vedas,  not  the  Vedas ;  a  thief,  not  a  thief. 

1  In  spite  of  this  non-attnbutability  of  moral  qualities  to  the  world-ground  by 
theoretical  reason,  the  affirmation  of  the  practical  reason  in  postulating  a  moral 
order  at  the  heart  of  the  universe  is  to  be  observed  in  two  passages  in  the 
Upanishads,  Chand.  6.  16  and  6  vet.  6.  6. 

63 


PHILOSOPHY  OF  THE   UPANISIIADS 

...  He  is  not  followed  by  good,  he  is  not  followed  by  evil,  for 
then  he  has  passed  beyond  all  sorrows  of  the  heart '  (Brih. 
4.  3.  21-m).1 

The  ethical  theoiy  thus  far  presented,  which  was  based  on 
the  epistcmological  realism  of  the  Upanishads,  did  not,  like 
the  theory  of  reality,  suffer  any  change  by  the  transition  to 
idealism,  but  lathci  was  confirmed  by  it.  The  illusion  of  an 
external  world  and  of  an  external  Soul  that  needs  to  be  reached 
by  effort  of  will  served  only  to  prove  illusory  all  activity  what- 
ever, even  the  good  and  evil  deeds  making  up  such  activity. 
Sleep  is  the  nearest  approach  to  real  existence,  an  individual 
in  sleep  only  '  appearing  to  think,  appearing  to  move  about  * 
(Brih.  4,  3.  7).  '  In  this  state  of  sleep,  having  traveled  around 
and  seen  good  and  bad,  he  hastens  again,  according  to  the 
entrance  and  place  of  origin,  back  to  the  state  of  waking. 
Whatever  he  sees  there  [i  c.  in  dreaming  sleep],  he  is  not 
followed  by  it,  for  this  person  is  without  attachments  '  (Brih.  4. 
3.  1 6).  He  there  actually  reaches  the  Real  and  therefore  is 
not  affected  by  the  ethical  distinctions  which  are  alien  to  its 
nature.-  '  Now,  when  one  is  thus  sound  asleep,  composed, 
serene,  he  knows  no  dream . . . ;  so  no  evil  touches  him,  for  then 
he  has  reached  the  Bright  Power'  (Chand.  8.  6.  3), 

So  the  final  goal  of  metaphysical  speculation  and  the 
practical  attainment  of  supreme  and  imperishable  value  was 
the  Soul,  the  larger  Soul  which  was  the  ground  of  the  in- 
dividual soul  and  of  all  existence,  '  That  self  is  clearer  than  a 
son,  is  dearer  than  wealth,  is  clearer  than  all  else,  since  this 
self  is  nearer'  (Brih.  i.  4.  8),  'He  should  be  searched  out, 
Him  one  should  desire  to  understand'  (Chanel.  8,  7.  i)» 

3  Among  the  many  Kantian  ideas  which  I  )eussen  finds  in  the  Upanishads  there 
is  a  striking  one  in  this  connection,  namely,  that  the  final  jjoal  and  perfect  condition 
of  the  human  soul  is  autonomy.  See  svaraj  at  Chfmd.  7,  35.  3  and  warajyatf. 
Tait.  i.  (5.  2,  But  the  conception  of  autonomy  tbeie  held  is  very  different  from  the 
idea  that  an  autonomous  person  is  in  such  full  control  of  self  that  he  never  by  passion 
disobeys  the  moral  law.  As  is  indicated  in  the  following  sentence,  *ile  has  un- 
checked  sway  in  all  the  worlds,'  the  idoa  of  autonomy  is  that  of  unhindered 
liberty  to  do  what  one  willb,  the  same  as  the  condition  of  perfect  bliss  described  at 
Tait.  3,  10.  5—a  condition  in  which  the  successful  aspirant  'goes  up  and  down 
these  worlds,  eating  what  he  desires,  assuming  what  form  he  desires.'  Cf.  also 
Chand.  8.  x.  6. 

2  An  idea  possibly  based  on  the  psychological  fact  that  in  sleep  the  moral  sense 
appears  greatly  weakened. 

64 


PHILOSOPHY  OF  THE   UPANISHADS 

However  beautiful  such  a  doctrine  was  in  theory,  it  might 
very  easily  be  misundei stood  and  misapplied  in  practice,  as 
indeed  it  was  by  Virocana,  who  is  said  to  have  lived  as  a  pupil 
with  Prajapati  for  thirty-two  years.  After  receiving  instruction 
about  '  the  Self  which  is  free  from  evil,  ageless,  deathless, 
sorrowless,  hungerless,  thirstless,  whose  desire  is  the  Real, 
whose  conception  is  the  Real/  he  went  forth  and  declared  the 
following  doctrine  :  '  Oneself  is  to  be  made  happy  here  on  earth. 
Oneself  is  to  be  waited  upon.  He  who  makes  meiely  himself 
happy  here  on  earth,  who  waits  upon  himself,  obtains  both 
worlds,  this  world  and  the  yonder/  Such  utter  selfishness  is 
forthwith  condemned  by  the  author,  who  comments : '  Therefore 
even  now  here  on  earth  they  say  of  one  who  is  not  a  giver,  who 
is  not  a  believer,  who  is  not  a  sacrifice!-,  "  Oh  '  devilish  !  "  for 
such  is  the  doctrine  of  the  devils/  And  Prajapati  also  regret- 
fully declared :  *  Whosoever  shall  have  such  a  mystic  doctrine — 
be  they  gods  or  be  they  devils — shall  perish '  (Chand.  8.  7-8). 

The  same  mistaken  ethical  theory  might  be  gathered  from 
Yajnavalkya's  advice  to  Maitreyl,  Brih.  2.  4  and  4,  5,  if 
Atman  were  translated  by  '  self '  or  '  ego.'  '  Not  for  love  of 
the  wife  is  a  wife  dear,  but  for  love  of  the  Soul  a  wife  is  dear/ 
Similarly  not  for  love  of  sons,  wealth,  the  Brahman  class3  the 
Kshatriya  class,  the  worlds,  the  gods,  things,  any  thing,  are 
they  dear,  but  for  love  of  the  Soul  they  are  dean 

This  is  not  the  modern  psychological  doctrine  that  we  do 
not  desire  anything  in  itself,  but  only  the  pleasantness  or  self- 
advantage  which  the  possession  of  that  thing  yields  to  us ;  nor 
is  Yajnavalkya  advocating  the  utilitarian  doctrine  that  all  love 
and  apparent  altruism  are  and  should  be  self-love  and  selfishness. 
The  central  idea  is  rather  that  all  those  objects  are  not  separate 
entities,  in  themselves  of  value  to  us;  but  that  they  all  are 
phases  of  the  world-self  and  that  in  the  common,  every-day 
experience  of  having  affection  for  others  we  find  illustrated 
the  great  doctrine  of  the  individual  self  finding  his  selfhood 
grounded  in,  and  reaching  out  towards,  that  larger  Self  which 
embraces  all  individuals  and  all  things. 

With  this  liberal  interpretation,  Yajnavalkya's  advice  to 
Maitreyi,  so  far  as  it  contains  ethical  theory,  represents  the 
high-water  mark  in  the  Upanishads.  The  practical  ethics  are 

65  F 


PHILOSOPHY  OF  THE   UPANISHADS 

certainly  not  as  high.  The  general  teaching  is  that  already 
presented,  namely,  that  moral  distinctions  do  not  obtain  for  the 
man  who  has  metaphysical  knowledge.  This  is  the  influence 
effected  on  the  Bhagavad-Gita,  the  popular  book  of  religious 
meditation,  in  which  (at  a.  19)  Krishna,  the  divine  incarnation, 
quells  the  scruples  of  Arjuna  over  the  murdering  of  his  enemies 
by  this  Upanishadic  assurance : — 

flf  the  slayer  think  to  slay, 
If  the  slain  think  himself  slain, 
Both  these  understand  not. 
This  one  slays  not,  nor  is  slain/     (Katha  2.  19  ) 


CHAPTER  X 

THE  ARTIFICIAL  METHOD  OF  UNITY  IN 
RENUNCIATION  AND  IN  YOGA 

As  the  absolute  unity  of  the  Atman  was  the  final  goal  of 
speculative  thought,  so  absolute  unity  with  the  Atman  was  re- 
garded as  the  supreme  actual  attainment.  Though  this  is 
theoretically  accomplishable  by  mere  metaphysical  knowledge, 
it  is  as  a  matter  of  fact  accomplished  only  after  death  or  during 
sleep.  Therefore  for  the  period  while  one  is  still  alive  and  not 
sleeping  some  other  method  than  knowledge  must  be  pro- 
vided. 

That  was  found  to  be  what  in  Mund.  3.  2.  i  was  joined  with 
knowledge  as  the  means  of  escaping  transmigration : — 

'  They  who,  being  without  desire,  worship  the  Person 
And  are  wise,  pass  beyond  the  seed  [of  rebirth]  here/ 

After  knowledge  has  informed  a  person  that  he  is  Brahma  or 
Atman,  he  should  strictly  have  no  more  desires,  for  e  he  who 
has  found  and  has  awakened  to  the  Soul ...  the  world  is  his J 
(Brih.  4.  4-  13)- 

'  If  a  person  knew  the  Soul 
With  the  thought  "  I  am  He !  " 
With  what  desire,  for  love  of  what 
Would  he  cling  unto  the  body?'    (Brih.  4,  4,  12.) 

'Verily,  because  they  knew  this,  the  ancients  desired  not 

66 


PHILOSOPHY  OF  THE    UPANISHADS 

offspring,  saying:  "What  shall  we  do  with  offspring,  we 
whose  is  this  Soul,  this  home? "  They,  verily,  rising  above  the 
desire  for  sons  and  the  desire  for  wealth  and  the  desire  for 
worlds,  lived  the  life  of  a  mendicant'  (Brih.  4. 4.  w  ;  cf.  3,  5.  i), 
In  actual  experience,  however,  desires  do  still  continue  and 
harass  one,  But  by  harboring  desires  and  resorting  to  activity 
to  satisfy  them,  one  is  only  admitting  and  emphasizing  to  the 
mind  a  lack  or  limitation,  and  thereby  preventing  assimilation 
to  and  union  with  the  desireless,  blissful  plenum  of  the  Soul. 
The  entertaining  of  any  desires  whatsoever,  and  the  resulting 
activity,  are  conditions  which  from  the  point  of  view  of  know- 
ledge are  sheer  ignorance ;  these  react  in  dulling  the  under- 
standing (cf.  Mund.  i.  a.  9),  blind  one  to  the  limitation 
of  existence  in  the  world  and  to  the  series  of  rebirths,  and 
maintain  the  person's  false  separation  from  the  real  Brahma  or 
At  man : — 

'He  who  in  fancy  forms  desires, 
Because  of  his  desires  is  born  [again]  here  and  there.' 

(Mund.  3.  2.  2.) 

The  psychology  and  praxis  of  this  doctrine  are  set  forth  in 
a  notable  passage,  Brih.  4.  4.  5-7.  <A  person  is  made  of 
desires  only.  As  is  his  desire,  such  is  his  resolve;  as  is  his 
resolve,  such  the  action  he  performs  ;  what  action  (karma)  he 
performs,  that  he  procures  for  himself.  On  this  point  there  is 
this  verse  : — 

Where  one's  mind  is  attached — the  inner  self 
Goes  theieto  with  action,  being  attached  to  it  alone. 

Obtaining  the  end  of  his  action, 

Whatever  he  does  in  this  world, 

He  comes  again  from  that  world 

To  this  world  of  action. 

So  the  man  who  desires.  Now  the  man  who  does  not  desire. 
He  who  is  without  desire,  who  is  freed  from  desire,  whose 
desire  is  satisfied,  whose  desire  is  the  Soul— his  breaths  do  not 
depart,  Being  very  Brahma,  he  goes  to  Brahma,  On  this 
point  there  is  this  verse  : — 

When  are  liberated  all 

The  desires  that  lodge  in  one's  heart, 

67  .  F  a 


PHILOSOPHY   OF  THE   UPANISHADS 

Then  a  mortal  becomes  immortal  I 
Therein  he  reaches  Brahma !  ' 1 

But  if  the  metaphysical  knowledge  of  the  essential  oneness 
of  the  individual  soul  (dtman)  and  the  universal  Soul  (A  tin  an) 
did  not  procure  the  blissful  union  with  that  Soul,  neither  docs 
this  theory  of  the  avoidance  of  limiting  desires ;  for  they  inevit- 
ably rise  up  in  the  ordinary  life  of  activity.  The  final  solution 
of  the  practical  problem  which  the  Upanishads  offer,  namely 
Yoga,  is  the  outcome  of  that  conception  of  strict  unity  which 
started  the  speculations  of  the  Upanishads  and  which  urged  them 
on  from  cosmology  to  monism,  from  monism  to  pantheism, 
and  from  an  external  to  an  internal  unity.  That  unity — under 
which  it  is  the  aim  of  every  philosophy  which  has  ever  existed 
rationally  to  bring  experience — the  early  Indian  thinkers  found 
in  Brahma,  and  then  in  the  objective  Soul  (Atman\  and  then  in 
one's  own  soul,  wherein  the  manifoldness  of  thought  itself  and 
the  limitation  of  the  distinctions  of  object  and  subject  and  all 
sorrows  of  the  heart  are  merged  into  an  undifferentiatcd  unitary 
blissful  plenum.  cTo  the  unity  of  the  One  goes  he  who 
knows  this  [i.  e.  that  all  is  one].  The  precept  for  effecting  this 
[unity]  is  this  :  restraint  of  the  breath,  withdrawal  of  the  senses 
[from  objects],  meditation,  concentration,  contemplation,  ab- 
sorption5 (Maitri  6.  17,  18).  This  is  Yoga  (from  the  root  yztj, 
meaning  to  'join/  'yoke/  'harness'),  a  harnessing  of  the 
senses  and  mind  from  the  falsely  manifold  objects  and  thoughts, 
and  at  the  same  time  a  union  with  the  unitary  blissful  Self. 

e  When  cease  the  five 

[Sense-]knowledges,  together  with  the  mind, 
And  the  intellect  stirs  not — 
That,  they  say,  is  the  highest  course/ 

(Katha  6.  10 ;  Maitri  6,  30.) 

The  practical  application,  the  ethics,  and  the  offers  of  this 

1  It  is  interesting  to  note  the  opposition  between  this  theory  that  desires  are 
limitations,  and  the  earlier  theory  in  which  one  of  the  strongest  practical  induce- 
ments to  knowledge  was  the  sure  means  of  obtaining  all  desires.  Cf.  Chand.  i.  i. 
7  ;  5.  r.  4 ;  7.  10.  2  ;  8.  2.  10 ;  Brih.  I.  3.  28  ;  6.  I.  4 ;  Tait.  2.  I ;  Kafha  2.  16. 
Similarly  the  former  method  of  obtaining  Brahma  was  to  know  Brahma ;  now  it 
is  to  quench  all  desires.  The  change  on  this  point  is  another  instance  of  that 
transition  from  epistemological  realism  to  idealism  which  has  been  previously  traced. 

68 


PHILOSOPHY   OF  THE   UPANISHADS 

theory  of  the  union  with  the  Self  are  set  forth  in  Maitri  6.  20. 
According  to  that — 

'  By  tranquillity  of  thought 
Deeds,  good  and  evil,  one  destroys! 
With  soul  serene,  stayed  on  the  Soul, 
Delight  eternal  one  enjoys ! ' 

The  final  exhortation  of  the  Upanishads  is  well  expressed  in 
the  following  words  connected  with  the  Brahma-theory : — 

'  Taking  as  a  bow  the  great  weapon  of  the  Upanishad, 
One  should  put  upon  it  an  arrow  sharpened  by  meditation. 
Stretching  it  with  a  thought  directed  to  the  essence  of  That, 
Penetrate  that  Imperishable  as  the  mark,  my  friend. 

The  mystic  syllable  Om  l  is  the  bow.     The  arrow  is  the 

soul. 

Brahma  is  said  to  be  the  mark. 
By  the  undistracted  man  is  It  to  be  penetrated. 
One    should   come   to   be   in  It,   as  the    arrow   [in  the 

mark].'    (Mund.  2.  2.  3-4.) 


CHAPTER   XI 
CONCLUDING  ESTIMATE 

SUCH  is  the  philosophy  of  the  Upanishads  in  what  may  very 
probably  have  been  its  order  of  development.  Many  tendencies 
made  up  the  process ;  and  perhaps  centuries  elapsed  between 
the  first  and  last  of  the  speculations  recorded,  from  the  Brihad- 
Aranyaka  and  the  Chandogya  to  the  Maitri.  The  thinkers 
were  earnest  in  their  search  for  truth,  and  they  unhesitatingly 
abandoned  conclusions  which  had  been  reached,  when  in 
the  light  of  further  reasonings  and  new  considerations  they 
weie  proved  inadequate.  The  changes  from  the  first  realistic 
materialism  to  the  final  speculative  idealism  form  an  interest- 
ing chapter  in  the  history  of  philosophy.  Their  intuitions  of 

1  The  sacred  syllable  to  be  repeated  until  one  passes  into  an  unconscious  stupor 
or  ecstasy. 


PHILOSOPHY  OF  THE   UPANISHADS 

deep  truths  are  subtile  with  the  directness  and  subtlety  of 
new  seekers  after  truth.  In  a  few  passages  the  Upanishads 
are  sublime  in  their  conception  of  the  Infinite  and  of  God,  but 
more  often  they  are  puerile  and  groveling  in  trivialities  and 
superstitions.  As  Hegel,  a  keen  appreciator  and  thorough 
student  of  the  history  of  philosophy,  estimated  it,  f  If  we  wish 
to  get  the  so-called  pantheism  in  its  poetic,  most  elevated, 
and,  if  one  will,  its  coarsest  form,  we  must  look  for  it  in  the 
Eastern  poets  ;  and  the  largest  expositions  of  it  are  found 
among  the  Indians.' 

As  it  was  suggested  before,  so  it  must  be  emphasized  again 
that,  although  at  first  the  order  of  exposition  here  followed  was 
in  all  probability  the  historical  order  in  the  progress  of  thought 
in  the  early  Hindu  philosophy,  yet  there  arc  not  the  chrono- 
logical data  in  the  Upanishads  upon  which  an  unquestioned 
order  can  be  maintained  throughout.  The  Brihad-Aranyaka, 
Chandogya,  Taittinya,  Aitareya,  Kaushltaki  and  Kena  14-34, 
from  their  stiucture  and  literary  characteristics;  as  well  as  from 
their  contents.,  are  quite  certainly  assigned  to  the  earlier  group 
of  the  Upanishads.  But  even  in  them  theie  is  a  vaiiety  of 
philosophical  doctrines  which  are  not  in  the  same  stage  of 
development.  The  heterogeneity  and  unordered  arrangement 
and  even  contradictions  of  the  material  make  it  difficult, 
indeed  impossible,  to  set  forth  in  systematic  exposition  a  single 
system  of  philosophy,  The  purpose  has  been,  therefore,  to 
discern  the  different  tendencies  that  are  undoubtedly  present  in 
the  philosophy  of  the  Upanishads  and  to  present  them  in  what 
seems  to  be  the  most  probable  order  of  development.  For  the 
purposes  of  exposition  there  have  been  followed  out  and  con- 
nected with  each  other  certain  lines  of  thought  which  in  the 
actual  development  of  the  philosophy  could  hardly  have  been 
as  independent  as  they  are  here  set  forth. 

The  thought  of  any  people  and  of  any  generation  is  exceed- 
ingly complex,  consciously  or  unconsciously  containing  certain 
elements  from  the  past,  which  are  being  gradually  discarded,  and 
also  certain  presentiments  of  truth  which  are  only  later  fully 
recognized.  Yet  in  it  all  there  Is  a  dominant  tendency  which 
may  readily  be  discerned.  So  in  the  Upanishadic  period  there 
were  mythical  cosmologies  inherited  and  accepted,  whose  in- 

jo 


PHILOSOPHY  OF  THE  UPANISHADS 

fluence  continued  long  after  they  had  logically  been  superseded 
by  more  philosophical  theories.  In  the  main,  however,  there 
was  an  appreciation  of  idealism.  This,  having  seen  in  the 
psychic  self  the  essence  of  the  whole  world,  and  having 
identified  it  with  Brahma,  reacted  against  the  realistic  philo- 
sophy which  had  produced  the  concept  of  Brahma ;  and  then  it 
carried  the  Atman,  or  the  purely  psychical,  element  over  into 
the  extreme  of  philosophical  idealism. 

Pantheism  it  may,  in  general,  be  called ;  for,  although  very 
different  types  of  philosophy  have  been  shown  to  be  represented 
in  the  Upanishads,  pantheism  is  their  most  prevalent  type 
and  the  one  which  has  constituted  their  chief  heritage.  Still, 
even  as  pantheism.,  it  is  hardly  the  pantheism  of  the  West, 
nor  is  it  the  monism  that  is  based  upon  science.  It  is  like  the 
simple  intuition  of  the  early  Greek  philosopher  Xenophanes, 
who  (after  a  prior  course  of  cosmological  theorizings  similar 
to  those  in  the  Upanishads)  c  looked  up  into  the  expanse  of 
heaven  and  declared,  "The  One  is  God."'  (Aristotle's  Meta- 
physics, i.  5.)  Can  such  faith  in  such  form,  although  it  has 
laid  hold  of  the  profound  truths  of  ultimate  unity  and  spiritu- 
ality, be  expected  to  furnish  the  highly  inspiring  religion  of 
progress  and  the  elaborately  articulated  philosophy,  correlated 
with  science,  which  modern  India  demands  ? 

Before  that  question  can  be  answered,  it  will  be  necessary  to 
find  out  exactly  what  the  revered  Upanishads  do  actually  say. 
Sanskritists,  historians,  philosophers,  religionists — all  who  are 
interested  in  India's  past  and  concerned  about  India's  future 
may  find  here  something  of  what  each  is  already  seeking  in 
his  separate  line.  In  particular,  there  will  be  found  by  the 
sympathetic  reader  throughout  these  thirteen  principal  Upani- 
shads the  records  of  that  eager  quest  which  India  has  been 
pursuing  through  the  centuries,  which  is  tersely  expressed  in 
the  Brihad-Aranyaka  Upanishad  in  its  first  division  (at  i.  3. 

38)  :— 

'  From  the  unreal  lead  me  to  the  real. 

From  darkness  lead  me  to  light. 

From  death  lead  me  to  immortality/ 

The  Upanishads  have  indubitably  exercised,  and  in  the 
revival  of  Sanskrit  learning  and  of  the  Indian  national  con- 


PHILOSOPHY  OF  THE   UPANISHADS 

sciousness  will  continue  to  exercise,  a  considerable  influence l 
on  the  religion  and  philosophy  of  India.  To  present  their 
actual  contents  by  a  faithful  philological  translation,  and  to 
furnish  a  clue  to  their  unsystematic  expositions  by  a  brief 
outline  of  the  development  of  their  philosophical  concepts, 
is  one  of  the  needs  of  the  time  and  has  been  the  aim  in  the 
preparation  of  this  volume. 

1  Evidenced,  for  example,  m  the  recent  establishment  by  a  Hindu  of  Bombay  of 
a  valuable  annual  prize  for  the  best  exposition  and  defence  of  some  doctrine  of  the 
Upamshads  or  of  Sankara. 


BRIHAD-ARANYAKA   UPANISHAD 

FIRST   ADHYAYA 

FIRST   BRAHMANA1 
The  world  as  a  sacrificial  horse  2 

1.  Om!     Verily,  the  dawn  is  the  head  of  the  sacrificial 
horse ;  the  sun,  his  eye ;  the  wind,  his  breath ;  universal  fire 
(Agni  VaisVanara),  his  open  mouth.     The  year  is  the  body 
(atman)  of  the  sacrificial  horse  ;  the  sky,  his  back ;  the  atmo- 
sphere, his  belly ;  the  earth,  the  under  part  of  his  belly ;  the 
quarters,  his  flanks  ;  the  intermediate  quarters,  his  ribs ;  the 
seasons,  his  limbs ;   the  months  and  half-months,  his  joints ; 
days  and  nights,  his  feet ;  the  stars,  his  bones  ;  the  clouds,  his 
flesh.     Sand  is  the  food  in  his  stomach  ;  rivers  are  his  entrails. 
His  liver  and  lungs  are  the  mountains ;  plants  and  trees,  his 
hair.     The  orient  is  his  fore  part ;  the  Occident,  his  hind  part. 
When  he  yawns,  then  it  lightens.     When  he  shakes  himself, 
then  it  thunders.     When  he   urinates,  then  it  rains.     Voice, 
indeed,  is  his  voice. 

2.  Verily,  the  day  arose  for  the  horse  as  the  sacrificial  vessel 
which  stands  before.     Its  place  is  the  eastern  sea. 

Verily,  the  night  arose  for  him  as  the  sacrificial  vessel  which 
stands  behind.  Its  place  is  the  western  sea.  Verily,  these 
two  arose  on  both  sides  of  the  horse  as  the  two  sacrificial 
vessels.3 

1  This  Brahmana  occurs  also  as  £at.  Br,  10.  6  4. 

2  The  A&va-medha,  *  Horse-sacrifice,'  the  most  elaborate  and  important  of  the 
animal  sacrifices  in  ancient  India  (described  at  length  in  Sat.  Br.    13.  1-5),    is 
interpreted,   in   this  and  the  following  Brahmana,  as  of  cosmic  significance — 
a  miniature  reproduction  of  the  world-order.     In  the  liturgy  for  the  Horse-sacrifice 
(contained  in  VS.  22-25)  there  is  a  similar  apportionment  of  the  parts  of  the 
animal   to  the  vanous  parts  of  the  world.     Compare  also   a  similar  elaborate 
cosmic  correlation  of  the  ox  at  AV.  9.  7. 

3  The  vessels  used  to  hold  the  libations  at  the  Asva-medha.     Here  they  are 
symbolized  cosmically  by  the  Bay  of  Bengal  and  the  Indian  Ocean. 

73 


i.i,2-]     BRIHAD-ARANYAKA  UPANISHAD 

Becoming  a  steed,  he  carried  the  gods;  a  stallion,  the 
Gandharvas ;  a  courser,  the  demons ;  a  horse,  men.1  The 
sea,  indeed,  is  his  relative.  The  sea  is  his  place. 

SECOND  BRAHMANA* 

The  creation  of  the  world,  leading  up  to  the 
institution  of  the  horse-sacrifice 

i.  In  the  beginning  nothing  whatsoever  was  here.  This 
[world]  was  covered  over  with  death,  with  hunger — for  hunger 
is  death. 

Then  he  made  up  his  mind  (manas) :  '  Would  that  I  had 
a  self!'3 

So  he  went  on  (acarat)  praising  (arcau).  From  him,  while 
he  was  praising,  water  was  produced.  'Verily,  while  I  was 
praising,  I  had  pleasure  (ka)  \ '  thought  he,  This,  indeed,  is 
the  tfTv&tf-nature  of  what  pertains  to  brightness  (arkya).  Verily, 
there  is  pleasure  for  him  who  knows  thus  that  ar/ca-naturc  of 
what  pertains  to  brightness. 

2*  The  water,  verily,  was  brightness. 

That  which  was  the  froth  of  the  water  became  solidified. 
That  became  the  earth. 

On  it  he  [i.e.  Death]  tortured  himself  ( Vsram}.  When  he  had 
tortured  himself  and  practised  austerity,  his  heat  (tejas)  and 
essence  (rasa)  turned  into  fire. 

3.  He  divided  himself  (atmanam)  threefold  :  [fire  (agni) 
one  third],  the  sun  (aditya)  one  third,  wind  (vayii)  one  third. 
He  also  is  Life  (prdna)  divided  threefold. 

The  eastern  direction  is  his  head.  Yonder  one  and  yonder 
one4  are  the  foie  quarters.  Likewise  the  western  direction  is 
his  tail.  Yonder  one  and  yonder  one 5  are  the  hind  quarters. 
South  and  north  are  the  flanks.  The  sky  is  the  back.  The 
atmosphere  is  the  belly.  This  [earth]  is  the  chest.  He  stands 
firm  in  the  waters.  He  who  knows  this,  stands  firm  wherever 
he  goes. 

1  Different  names  for,  and  aspects  of,  this  cosmic  carnei . 

2  This  Brahmana  is  found  also  as  a  part  of  Sat,  Br.  10,  6.  5. 

3  Or  *  a  body,'  atman-mn* 

4  Explained  by  Sankara  as  northeast  and  southeast  respectively. 

5  Explained  by  Sankara  as  northwest  and  southwest  respectively. 

74 


BRIHAD-ARANYAKA  UPANISHAD     [-1.2.7 

4.  He  desired  :  <  Would  that  a  second  self  of  me  were  pro- 
duced 1 '     He — death,  hunger — by  mind  copulated  with  speech 
(vac).    That  which  was  the  semen,  became  the  year.    Previous 
to  that  there  was  no  year.     He  bore  him  for  a  time  as  long  as 
a  year.     After  that  long  time  he  brought  him  forth.     When 
he  was  born,  Death  opened  his  mouth  on  him.     He  cried 
'  bhan  !  '     That,  indeed,  became  speech. 

5.  He  bethought  himself:  'Verily,  if  I  shall  intend  against 
him,  I  shall  make  the  less  food  for  myself.'     With  that  speech, 
with  that  self  he  brought  forth  this  whole  world,  whatsoever 
exists  here  :  the  Hymns  (re)  [i.e.  the  Rig- Veda],  the  Formulas 
(yajus)  [i.e.  the  Yajur-Veda],  the  Chants  (sdman)  [i.e.  the 
Sama-Veda],  meters,  sacrifices,  men,  cattle. 

Whatever  he  brought  forth,  that  he  began  to  eat.  Verily, 
he  eats  ( Vad)  everything :  that  is  the  adtti-oaiure  of  Aditi  (the 
Infinite).  He  who  knows  thus  the  tf&fz-nature  of  Aditi, 
becomes  an  eater  of  everything  here;  everything  becomes 
food  for  him. 

6.  He  desired :  *  Let  me  sacrifice  further  with  a  greater 
sacrifice    (yajna)V      He    toitured    himself.      He    practised 
austerity.      When  he  had    tortured    himself  and    practised 
austerity,  glory  and  vigor  went  forth.     The  glory  and  vigor, 
verily,    are   the   vital   breaths.     So   when  the  vital  breaths 
departed,  his  body  began  to  swell.     His  mind,  indeed,  was  in 
his  body  (sarira). 

7.  He  desired:  ' Would  that  this  [body]  of  mine  were  fit 
for  sacrifice !     Would  that  by  it  I  had  a  self  (atmanmn) ! J 
Thereupon  it  became  a  horse  (asva),  because  it  swelled  (a£vat). 
'  It  has  become  fit  for  sacrifice  (medhya)  \ '  thought  he.    There- 
fore the  horse-sacrifice  is  called  A6va-medha.      He,  verily, 
knows  the  A3va-medha,  who  knows  it  thus. 

He  kept  him  [i.e.  the  horse]  in  mind  without  confining  him.1 
After  a  year  he  sacrificed  him  for  himself,  [Other]  animals 
he  delivered  over  to  the  divinities.  Therefore  men  sacrifice 
the  victim  which  is  consecrated  to  Prajapati  as  though  offered 
unto  all  the  gods. 


1  Even  as  In  the  regular  Asva-medha  the  consecrated  horsse  is  allowed  to  range 
free  for  a  year. 

75 


i.a  7-]    BRIHAD-ARANYAKA  UPANISHAD 

Verily,  that  [sun]  which  gives  forth  heat  is  the  Asva-medha. 
The  year  is  its  embodiment  (atmau). 

This  [eaithly]  fire  is  the  ar&a.1  The  worlds  are  its  embodi- 
ments. These  aie  two,  the  arka  sacrificial  fire  and  the  A^va- 
medha  sacrifice.  Yet  again  they  are  one  divinity,  even  Death. 
He  [who  knows  this]  wards  off  death  again,  death  obtains  him 
not,  death  becomes  his  body  (atman\  he  becomes  one  of  these 
deities. 

THIRD  BRAHMANA 
The  superiority  of  breath  among  the  bodily  functions 

1.  The  gods  (devd)  and  the  devils  (asurd)  were  the  twofold 
offspring  of  Prajapati.     Of  these  the  gods  were  the  younger, 
the  devils  the  older.    They  were  struggling  with  each  other 
for  these  worlds. 

The  gods  said  •  *  Come,  let  us  overcome  the  devils  at  the 
sacrifice  with  the  Udgitha.' 2 

2.  They  said  to  Speech :  c  Sing  for  us  the  Udgitha.1 

'So  be  it/  said  Speech,  and  sang  for  them.  Whatever 
pleasure  there  is  in  speech,  that  it  sang  for  the  gods ;  what- 
ever good  one  speaks,  that  for  itself. 

They  [i.  e.  the  devils]  knew :  '  Verily,  by  this  singer  they 
will  overcome  us.'  They  rushed  upon  it  and  pierced  it  with 
evil.  That  evil  was  the  improper  thing  that  one  speaks.  That 
was  the  evil. 

3.  Then  they  [i.e.  the  gods]  said  to  the  In-breath  (prana) : 
c  Sing  for  us  the  Udgitha.' 

e  So' be  it/  said  the  In-breath,  and  sang  for  them.  Whatever 
pleasure  there  is  in  the  in-breath,  that  it  sang  for  the  gods ; 
whatever  good  one  breathes  in,  that  for  itself. 

They  [i.e.  the  devils]  knew:  'Verily,  by  this  singer  they 
will  overcome  us.'  They  rushed  upon  it  and  pierced  it  with 
evil  That  evil  was  the  improper  thing  thai  one  breathes  in. 
This,  truly,  was  that  evil. 

4.  Then  they  [i.e.  the  gods]  said  to  the  Eye:  cSing  for  us 
the  Udgitha.' 

1  That  is,  the  fire  in  the  Horse-sacrifice. 

2  The  important  Loud  Chant  in  the  ntual. 


BRIHAD-ARANYAKA  UPANISHAD     [-1.3.8 

cSo  be  it/  said  the  Eye,  and  sang  for  them.  Whatever 
pleasure  there  is  in  the  eye,  that  it  sang  for  the  gods ;  what- 
ever good  one  sees,  that  for  itself. 

They  [i.e.  the  devils]  knew:  'Verily,  by  this  singer  they 
will  overcome  us/  They  rushed  upon  it  and  pierced  it  with 
evil.  That  evil  was  the  improper  thing  that  one  sees.  This, 
truly,  was  that  evil. 

5.  Then  they  [i.  e.  the  gods]  said  to  the  Ear :  *  Sing  for  us 
the  Udgltha/ 

'  So  be  it/  said  the  Ear,  and  sang  for  them.  Whatever 
pleasure  there  is  in  the  ear,  that  it  sang  for  the  gods  ;  whatever 
good  one  hears,  that  for  itself. 

They  [i.e.  the  devils]  knew.  'Verily,  by  this  singer  they 
will  overcome  us/  They  rushed  upon  it  and  pierced  it  with 
evil.  That  evil  was  the  improper  thing  that  one  hears. 
This,  truly,  was  that  evil. 

6.  Then  they  [i.e.  the  gods]  said  to  the  Mind :  '  Sing  for  us 
the  Udgltha/ 

c  So  be  it/  said  the  Mind,  and  sang  for  them.  Whatever 
pleasure  there  is  in  the  mind,  that  it  sang  for  the  gods ,  what- 
ever good  one  imagines,  that  for  itself. 

They  [i.e.  the  devils]  knew:  'Verily,  by  this  singer  they 
will  overcome  us/  They  rushed  upon  him  and  pierced  him 
with  evil.  That  evil  was  the  improper  thing  that  one  imagines. 
This,  truly,  was  that  evil. 

And  thus  they  let  out  upon  these  divinities  with  evil,  they 
pierced  them  with  evil. 

7.  Then  they  [i.e.  the  gods]  said  to  this  Breath  in  the 
mouth :  '  Sing  for  us  the  Udgltha/ 

4  So  be  it/  said  this  Breath,  and  sang  for  them. 

They  [i.e.  the  devils]  knew:  c Verily,  by  this  singer  they 
will  overcome  us/  They  rushed  upon  him  and  desired  to 
pierce  him  with  evil.  As  a  clod  of  earth  would  be  scattered  by 
striking  on  a  stone,  even  so  they  were  scattered  in  all  directions 
and  perished.  Therefore  the  gods  increased,  the  demons 
became  inferior.  He  increases  with  himself,  a  hateful  enemy 
becomes  inferior  for  him  who  knows  this. 

8.  Then  they  said,  *  What,  pray,  has  become  of  him  who 
stuck  to  us  thus  ? '     c  This  one  here  (ay am)  is  within  the  mouth 

77 


i. 3. 8-]    BRIHAD-ARANYAKA  UPANISHAD 

(asyd) ! '     He  is  called  Ayasya  Angirasa,  for  he  is  the  essence 
(rasa)  of  the  limbs  (ahgct). 

9.  Verily,  that  divinity  is  Dur  by  name,  for  death  is  far 
(durani)  from  it.     From  him  who  knows  this,  death  is  far. 

10.  Verily,  that  divinity  having  struck  off  the  evil  of  these 
divinities,  even  death,  made  this  go  to  where  is  the  end  of  the 
quarters  of  heaven.     There  it  set  down  their  evils.      Therefore 
one  should  not  go  to  [foreign]  people,  one  should  not  go  to 
the  end  [of  the  earth],  lest  he  fall  in  with  evil,  with  death. 

11.  Verily,  that  divinity  by  striking  off  the  evil,  the  death, 
of  those  divinities  carried  them  beyond  death. 

12.  Verily,  it  carried  Speech  over  as  the  first.     When  that 
was  freed  from  death,  it  became  fire.     This  fire,  when  it  has 
crossed  beyond  death,  shines  forth. 

13.  Likewise  it  carried  Smell  across.     When  that  was  freed 
from  death,  it  became  wind.     This  wind,  when  it  has  crossed 
beyond  death,  purifies. 

14.  Likewise  it  carried  the  Eye  across.     When  that  was 
freed  from  death,  it  became  the  sun.     That  sun,  when  it  has 
crossed  beyond  death,  glows. 

15.  Likewise  it  carried  the  Ear  across.     When  that  was 
freed  from  death,  it  became  the  quarters  of  heaven.     These 
quarters  of  heaven  have  crossed  beyond  death. 

1 6.  Likewise  it  carried  the  Mind  across.     When  that  was 
freed  from  death,  it  became  the  moon.     That  moon,  when  it 
has  crossed  beyond  death,  shines. 

Thus,  verily,  that  divinity  carries  beyond  death  him  who 
knows  this. 

17.  Then  it  [i.e.  breath]  sang  out  food  for  itself,  for  what- 
ever food  is  eaten  is  eaten  by  it.     Hereon  one  is  established. 

1 8.  Those  gods  said  :  c  Of  such  extent,  verily,  is  this  universe 
as  food.    You  have  sung  it  into  your  own  possession.     Give 
us  an  after-share  in  this  food.' 

*  As  such,  verily,  do  ye  enter  into  me.' 

*  So  be  it.'     They  entered  into  him  from  all  sides.     There- 
fore whatever  food  one  eats  by  this  breath,  these  are  satisfied 
by  It.    Thus,  verily,  his  people  come  to  him,  he  becomes  the 
supporter  of  his  people,  their  chief,  foremost  leader,  an  eater 
of  food,   an  overlord— he  who  knows  this.     And   whoever 

78 


BRIHAD-ARANYAKA  UPANISHAD     [-1.3.25 

among  his  people  desires  to  be  the  equal  of  him  who  has  this 
knowledge  suffices  not  for  his  dependents.  But  whoever 
follows  after  him  and  whoever,  following  after  him,  desiies 
to  support ^his  dependents,  he  truly  suffices  for  his  dependents. 

19.  He  is  Ayasya  Angirasa,  for  he  is  the  essence  (rasa)  of 
the  limbs  (anga).  Verily,  breath  is  the  essence  of  the  limbs, 
for  vcnly  breath  is  the  essence  of  the  limbs.  Therefore  from 
whatever  limb  the  breath  departs,  that  indeed  dries  up,  for  it 
is  verily  the  essence  of  the  limbs. 

so.  And  also  it  is  Brihaspati.  The  Brihati l  is  speech.  He 
is  her  lord  (pati),  and  is  therefore  Brihaspati. 

2.1.  And    it    is   also  Brahmanaspati.      Prayer  (brahman)? 
verily,  is  speech.     He  is  her  lord  (pati),  and  is  therefore  Brah- 
manaspati. 

A  glorification  of  the  Chant  as  breath 

2.2.  And  it  is  also  the  Sama-Veda.     The  Chant  (saman\ 
verily,  is  speech.     It  is  sa  (she)  and  ama  (he).     That  is  the 
origin  of  the  word  sdman. 

Or  because  it  is  equal  (sama)  to  a  gnat,  equal  to  a  fly,  equal 
to  an  elephant,  equal  to  these  three  worlds,  equal  to  this  uni- 
verse, therefore,  indeed;  it  is  the  Sama-Veda.  He  obtains 
intimate  union  with  the  Saman,  he  wins  its  world  who  knows 
thus  that  Saman. 

23.  And  it  is  also  the  Udgitha.  The  breath  verily  is  up 
(uj)9  for  by  breath  this  whole  world  is  upheld  (ut-tabdha}. 
Song  (glthd),  verily,  is  speech  ;  ut  and  githa— that  is  Udgitha. 

34.  As  also  Brahmadatta  Caikitaneya,  while  partaking  of 
King  [Soma],  said:  'Let  this  king  cause  this  man's3  head 
to  fall  off,  if  Ayasya  Angirasa  sang  the  Udgitha  with  any 
other  means  than  that,  for/  said  he,  'only  with  speech  and 
with  breath  did  he  sing  the  Udgitha/ 

25.  He  who  knows  the  property  of  that  Saman  has  that 
property.  Its  property,  truly,  is  tone.  Therefore  let  him  who 
is  about  to  perform  the  duties  of  an  Ritvij  priest  desire  a  good 

1  Name  of  a  meter  used  m  the  Rig- Veda.     Here  it  signifies  the  Rig- Veda 
itself. 

2  Here  referring  particularly  to  the  Yajur-Veda. 

3  That  is,  *  my.'— Com. 

79 


I-3-35-]    BRIHAD-ARANYAKA  UPANISHAD 

tone  in  his  voice.  Being  possessed  of  such  a  voice,  let  him 
perform  the  duties  of  the  Ritvij  priest.  Therefore  people 
desire  to  see  at  the  sacrifice  one  who  has  a  good  tone,  as  being 
one  who  has  a  possession.  He  has  a  possession  who  knows 
thus  the  property  of  the  Saman. 

36.  He  who  knows  the  gold  of  that  Saman  comes  to  have 
gold.  The  tone  (svara),  verily,  is  its  gold.  He  comes  to  have 
gold  who  knows  thus  that  gold  of  the  Saman. 

27.  He  who  knows  the  suppoit  of  that  Saman  is  indeed 
supported.     Voice,  verily,  is  its  support,  for  when  supported 
on  voice  the  breath  sings.    But  some  say  it  is  supported  on  food. 

Prayers  to  accompany  an  intelligent  performance 
of  the  Chant 

28.  Now  next,  the  praying  of  the   puiificatory  formulas 
(pavamana). — 

The  Prastotri  priest  (Praiser),  verily,  begins  to  praise  with 
the  Chant  (sdman).  When  he  begins  to  praise,  then  let  [the 
sacrlficer]  mutter  the  following : — 

'  From  the  unreal  (asaf)  lead  me  to  the  real  (sat)  I 
From  darkness  lead  me  to  light! 
From  death  lead  me  to  immortality ' ' 

When  he  says  '  From  the  unreal  lead  me  to  the  real/  the 
unreal,  verily,  is  death,  the  real  is  immortality.  *  From  death 
lead  me  to  immortality.  Make  me  immortal ' — that  is  what 
he  says. 

*  From  darkness  lead  me  to  light ' — the  darkness,  verily,  is 
death,  the  light  is  immortality.  '  From  death  lead  me  to  im- 
mortality. Make  me  immortal ' — that  is  what  he  says. 

'  From  death  lead  me  to  immortality  '—there  is  nothing  there 
that  seems  obscure. 

Now  whatever  other  verses  there  are  of  a  hymn  of  praise 
(stotra),  in  them  one  may  win  food  for  himself  by  singing. 
And,  therefore,  in  them  he  should  choose  a  boon,  whatever 
desire  he  may  desire.  That  Udgatri  priest  who  knows  this — 
whatever  desire  he  desires,  either  for  himself  or  for  the  sacri- 
ficer,  that  he  obtains  by  singing.  This,  indeed,  is  world-con- 
quering. There  is  no  prospect  of  his  being  without  a  world 
who  knows  thus  this  Saman. 

80 


BRIHAD-ARANYAKA  UPANISHAD     [-1.4,5 

FOURTH  BRAHMANA 
The  creation  of  the  manifold  world  from  the  unitary  Soul 

T.  In  the  beginning  this  woild  was  Soul  (Atman)  alone  in 
the  form  of  a  Person.  Looking  around,  he  saw  nothing  else 
than  himself.  He  said  first :  <  I  am.'  Thence  arose  the  name 
'  I.'  Theiefore  even  today,  when  one  is  addressed,  he  says  first 
just  '  It  is  I '  and  then  speaks  whatever  name  he  has.  Since 
before  (purvd]  all  this  world  he  burned  up  (Jus]  all  evils, 
therefore  he  is  a  person  (pur-iis-a).  He  who  knows  this,  verily,' 
burns  up  him  who  desires  to  be  ahead  of  him. 

2.  He  was  afraid.     Therefore  one  who  is  alone  is  afraid. 
This  one  then  thought  to  himself:  '  Since  there  is  nothing  else 
than  myself,  of  what  am  I  afraid  ? '     Thereupon,  verily,  his 
fear  departed,  for  of  what  should  he  have  been  afraid  ?    Assur- 
edly it  is  from  a  second  that  fear  arises. 

3.  Verily,  he  had  no  delight.    Therefore  one  alone  has  no 
delight.     He  desired  a  second.     He  was,  indeed,  as  large  as 
a  woman  and  a  man  closely  embraced.     He  caused  that  self 
to  fall  (</J>at)  into  two  pieces.     Theiefrom  arose  a  husband 
(pati)  and  a  wife  (patnT).     Therefore  this  [is  true] :    '  Oneself 
(sva) *  is  like  a  half-fragment/  as  Yajnavalkya  used  to  say. 
Therefore  this  space  is  filled  by  a  wife.     He  copulated  with 
her.     Therefrom  human  beings  were  pioduced. 

4.  And  she  then  bethought  herself-    '  How  now  does  he 
copulate  with  me  after  he  has  produced  me  just  from  himself? 
Come,  let  me  hide  myself/     She  became  a  cow.     He  became 
a  bull.     With  her  he  did  indeed  copulate.     Then  cattle  were 
born.     She  became  a  mare,  he  a  stallion.    She  became  a  female 
ass,  he  a  male  ass  ;  with  her  he  copulated,  of  a  truth.     Thence 
were  bom  solid-hoofed  animals.     She  became  a  she-goat,  he  a 
he-goat ;  she  a  ewe,  he  a  ram.    With  her  he  did  verily  copulate. 
Therefrom    were   born  goats  and  sheep.     Thus,  indeed,  he 
created  all,  whatever  pairs  there  are,  even  down  to  the  ants. 

5.  He  knew :  '  I,  indeed,  am  this  creation,  for  I  emitted  it 
all  from  myself.3     Thence  arose  creation.     Verily,  he  who 
has  this  knowledge  comes  to  be  in  that  creation  of  his. 

1  Less  likely  is  Deusben's  interpretation  •    c  Therefore  is  this  [body]  by  itself 

St  G 


i. 4. 6-]     BRIHAD-ARANYAKA  UPANISHAD 

6.  Then  he  rubbed  thus.1     From  his  mouth  as  the  fire-hole 
(yoni)  and  from  his  hands  he  created  fire  (agni}<     Both  these 
[i.e.  the  hands  and  the  mouth]  are  hairless  on  the  inside,  for 
the  fire-hole  (yom)  is  hairless  on  the  inside. 

This  that  people  say,  £  Worship  this  god !  Worship  that 
god!' — one  god  after  another — this  is  his  creation  indeed! 
And  he  himself  is  all  the  gods. 

Now,  whatever  is  moist,  that  he  created  from  semen,  and 
that  is  Soma.  This  whole  world,  verily,  is  just  food  and  the 
eater  of  food. 

That  was  Brahma's  super-creation :  namely,  that  he  created 
the  gods,  his  superiors ;  likewise,  that,  being  mortal,  he  created 
the  immortals.  Therefore  was  it  a  super-creation.  Verily,  he 
who  knows  this  comes  to  be  in  that  super-creation  of  his. 

7.  Verily,  at  that  time  the  world  was  undifferentiated.     It 
became  differentiated  just  by  name  and  foim,  as  the  saying  is : 

*  He  has  such  a  name,  such  a  form/     Even  today  this  world  is 
differentiated  just  by  name  and  form,  as  the  saying  is :  '  He 
has  such  a  name,  such  a  form.' 

He  entered  in  here,  even  to  the  fingernail-tips,  as  a  razor 
would  be  hidden  in  a  razor-case,  or  fire  in  a  fire-holder.'2  Him 
they  see  not,  for  [as  seen]  he  Is  incomplete.  When  breathing, 
he  becomes  breath  (prdnd)  by  name  ;  when  speaking,  voice ; 
when  seeing,  the  eye  ;  when  hearing,  the  ear ;  when  thinking, 
the  mind  :  these  are  merely  the  names  of  his  acts.  Whoever 
worships  one  or  another  of  these — he  knows  not  ;  for  he  is 

1  The  adverb  is  here  used  deictically. 

2  Such  is  the  traditional  interpretation.     If  that  is  correct,  the  passage  presents 
the  earliest  occurrence  of  a  favorite  simile  of  the  later  Vedanta ;  cf.  for  example, 
£ankara  on  the  Brahma-Sutras  3.  2.  6     '  as  fire  is  latent  in  firewood  or  in  covered 
embers.*    But  the  meaning  of  m&vambJiara  is  uncertain.     Etymologically  the  word 
is  a  compound  signifying  *  all-bearing.'    As  such  it  is  an  unambiguous  appellation 
of  the  earth  at  AV  12.  I   6.     The  only  other  occurrence  of  its  adjectival  -use  that 
is  cited  in  BR.  is  AV.  2.  16.  5,  where  the  commentator  substantiates  his  rendering 

*  fire'  by  quoting  the  piesent  passage.    In  both  of  these  passages  Whitney  rejects 
the  meaning ( fire '  (A  V  Tr.  p.  60-61),  and  in  his  criticism  of  Bohtlingk's  translation 
of  this  Upamshad  (AJP  n.  432)  suggests  that '  vtivambhara  may  perhaps  here 
mean  some  kind  of  insect,  in  accordance  with  its  later  use,'  and  *  since  the  point  of 
comparison  is  the  invisibility  of  the  things  encased '  proposes  the  translation  *  or  as 
a  vitvambhara  in  a  vtfvam&kara-uest.1    But  Professor  Lanman  adds  to  Whitney's 
note  on  AV.  a.  16.  5  (AV,  Tr.  p.  60-6 j)  ;  'I  think,  nevertheless,  that  fire  may  be 
meant.'    The  same  simile  recurs  at  Kaush.  4.  20. 


BRIHAD-ARANYAKA  UPANISHAD     [-1.4.10 

incomplete  with  one  or  another  of  these.  One  should  worship 
with  the  thought  that  he  is  just  one's  self  (atman\  for  therein 
all  these  become  one  That  same  thing,  namely,  this  self,  is  the 
trace  (fadaniyd)  of  this  All,  for  by  it  one  knows  this  All. 
Just  as,  verily,  one  might  find  by  a  footprint  (^r),thus— -1 
He  finds  fame  and  praise  who  knows  this. 

8.  That  self  is  dearer  than  a  son,  is  dearer  than  wealth,  is 
dearer  than  all  else,  since  this  self  is  nearer. 

If  of  one  who  speaks  of  anything  else  than  the  self  as  dear, 
one  should  say, fc  He  will  lose  what  he  holds  dear/  he  would 
indeed  be  likely  to  do  so.  One  should  reverence  the  self 
alone  as  dear.  He  who  reverences  the  self  alone  as  dear— 
what  he  holds  dear,  verily,  is  not  perishable. 

9.  Here  people  say  :  £  Since  men  think  that  by  the  knowledge 
of  Brahma  they  become  the  All,  what,  pray,  was  it  that  Brahma 
knew  whereby  he  became  the  All  ? ' 

10.  Verily,  in  the  beginning  this  world  was  Brahma, 

It  knew  only  itself  (atmanam) :  <  I  am  Brahma ! '  Therefore 
it  became  the  All.  Whoever  of  the  gods  became  awakened 
to  this,  he  indeed  became  it ;  likewise  in  the  case  of  seers  (rsi), 
likewise  in  the  case  of  men.  Seeing  this,  indeed,  the  seer 
Vamadeva  began  : — 

I  was  Manu  and  the  Sun  (Surya)\* 
This  is  so  now  also.    Whoever  thus  knows  '  I  am  Brahma  ! ' 

1  In  the  above  translation  warn  ('  thus  *)  is  regarded  as  the  complete  apodosis  of 
the  sentence  whose  protasis  is  introduced  by  yatka  ('  just  as').  This  arrangement 
of  clauses  involves  an  ellipsis,  which,  if  supplied  m  full,  might  be  •  'Just  as,  verily, 
one  might  find  [cattle,  the  commentate!  explains]  by  a  footprint,  thus  one  finds 
this  All  by  its  footprint,  the  self  (atwany 

Another  possible  grouping  would  connect  that  protasis  with  the  preceding 
sentence  merely  as  an  added  simile,  warn  ('  thus ')  being  regarded  as  a  resumptive 
introduction  for  the  following  sentence.  The  translation  of  the  words  thus  grouped 
would  be :  f  That  very  thing  is  the  trace  of  this  All—even  this  self  (atman) ;  for 
by  it  one  knows  this  All,  just  as,  verily,  one  might  find  by  a  footprint.  Thus  he 
finds  fame  and  praise  who  knows  this.' 

Neither  arrangement  of  the  clauses  is  entirely  satisfactory.  Of  the  two,  the 
latter,  however,  would  appear  to  be  the  less  probable,  for  the  reason  that  it 
prevents  the  concluding  sentence  from  assuming  the  exact  form — peimitted  by  the 
arrangement  adopted  above — of  the  customary  formula  announcing  the  reward  of 
knowing  the  truths  which  have  been  expounded. 

*  RV.  4.  26.  I  a. 

83  G  a 


i.4.  io-]    BRIHAD-ARANYAKA  UPANISHAD 

becomes  this  All;  even  the  gods  have  not  power  to  pievcnt 
his  becoming  thus,  for  he  becomes  their  self  (atman}. 

So  whoever  worships  another  divinity  [than  his  Self], 
thinking  '  He  is  one  and  I  another/  he  knows  not  He  is  like 
a  sacrificial  animal  for  the  gods.  Verily,  indeed,  as  many 
animals  would  be  of  service  to  a  man,  even  so  each  single 
person  is  of  service  to  the  gods.  If  even  one  animal  is  taken 
away,  it  is  not  pleasant.  What,  then,  if  many?  Therefoie 
it  is  not  pleasing  to  those  [gods]  that  men  should  know  this, 

ii.  Verily,  in  the  beginning  this  world  was  Biahma,  one 
only.  Being  one,  he  was  not  developed.  He  created  still 
further1  a  superior  form,  the  Kshatrahood,  even  those  who 
are  Kshatras  (rulers) 2  among  the  gods  :  Indra,  Varuna,  Soma, 
Rudra,  Parjanya,  Yama.,  Mrityu,  Isana.  Therefore  there  is 
nothing  higher  than  Kshatra,  Therefore  at  the  Rajasuya 
ceremony 3  the  Brahman  sits  below  the  Kshatriya.  Upon 
Kshatrahood  alone  does  he  confer  this  honor.  This  same 
thing,  namely  Brahrnanhood  (brahma)>  is  the  source  of 
Kshatrahood.  Therefore,  even  if  the  king  attains  supremacy, 
he  rests  finally  upon  Brahmanhood  as  his  own  source,  So 
whoever  injures  him  [i.e.  a  Brahman]  attacks  his  own  source. 
He  fares  worse  in  proportion  as  he  injures  one  who  is  better. 

is.  He  was  not  yet  developed.  He  created  the  Vis  (the 
commonalty)  ,those  kinds  of  gods  that  are  mentioned  in  numbers : 
the  Vasus,  the  Rudras,  the  Adityas,  the  Vi^vadevas,  the  Maruts. 

13.  He  was  not  yet  developed.     He  created  the  Sudra  caste 
(varya),  Pushan  4  Verily,  this  [earth]  is  Pushan,  for  she  nourishes 
( Vpzts)  everything  that  is. 

14.  He  was  not  yet  developed.     He  created  still  further  a 
better  form,  Law  (dharma).     This  is  the  power  (ksatra)  of  the 
Kshatriya  class  (ksatra),  viz.  Law.    Therefore  there  is  nothing 
higher  than  Law.     So  a  weak  man  controls  a  strong  man  by 
Law,  just  as  if  by  a  king.     Verily,  that  which  is  Law  is  truth. 
Therefore  they  say  of  a  man  who  speaks  the  truth, <  He  speaks 

1  aty-asrjata    t  super- created  * 

2  ksatra    abstractly,  power  or  dominion ;  specifically,  temporal  power  :  used  to 
designate  the  military  and  princely  class,  as  contrasted  with  the  priestly  class  of 
Brahmans,    See  page  98,  note  2. 

8  The  ceremonial  anointing  of  a  king. 
4  Another  Vedic  divinity. 


BRIHAD-ARANYAKA  UPANISHAD     [-1.4.17 

the  Law/  or  of  a  man  who  speaks  the  Law,  <  He  speaks  the 
truth/     Verily,  both  these  are  the  same  thing. 

15.  So  that  Brahma  [appeared  as]  Kshatra,  Vis,  and  Sudra. 
So  among  the  gods  Biahma  appeared  by  means  of  Agni, 
among  men  as  a  Brahman,  as  a  Kshatriya  by  means  of  the 
[divine]  Kshatriya,  as  a  Vaisya  by  means  of  the  [divine]  Vai^ya, 
as  a  Sudra  by  means  of  the  [divine]  Sudra.     Therefore  people 
desire  a  place  among  the  gods  in  Agni,  among  men  in  a  Brah- 
man, for  by  these  two  forms  [pre-eminently]  Brahma  appeared. 

Now  whoever  depaits  from  this  world  [i.  e.  the  world  of  the 
Atman]  without  having  recognized  it  as  his  own,  to  him  it  is 
of  no  service,  because  it  is  unknown,  as  the  unrecited  Vedas  or 
any  other  undone  deed  [do  not  help  a  man]. 

Verily,  even  if  one  performs  a  great  and  holy  work,  but 
without  knowing  this,  that  work  of  his  merely  perishes  in  the 
end.  One  should  worship  the  Self  alone  as  his  [true]  world 
The  work  of  him  who  worships  the  Self  alone  as  his  world 
does  not  perish,  for  out  of  that  very  Self  he  creates  whatsoever 
he  desires.1 

1 6.  Now  this  Self,  verily,  is  a  world  of  all  created  things.     In 
so  far  as  a  man  makes  offerings  and  sacrifices,  he  becomes  the 
world  of  the  gods      In  so  far  as  he  learns  [the  Vedas],  he 
becomes  the  world  of  the  seers  (rsi).     In  so  far  as  he  offers 
libations  to  the  fathers  and  desiies  offspring,  he  becomes  the 
world  of  the  fathers.     In  so  far  as  he  gives  lodging  and  food 
to  men,  he  becomes  the  world  of  men.     In  so  far  as  he  finds 
grass  and  water  for  animals,  he  becomes  the  world  of  animals. 
In  so  far  as  beasts  and  birds,  even  to  the  ants,  find  a  living  in 
his  houses,  he  becomes  their  world.     Verily,  as  one  would 
desire  security  for  his  own  world,  so  all  creatures  wish  security 
for  him  who  has  this  knowledge.     This  fact,  verily,  is  known 
when  it  is  thought  out. 

17.  In  the  beginning  this  world  was  just  the  Self  (Atman), 
one  only.     He  wished ;  c  Would  that  I  had  a  wife ;  then  I  would 
procreate.     Would  that  I   had  wealth;  then  I   would  offer 
sacrifice.'      So  great,  indeed,   is   desire.      Not   even  if   one 
desired,  would  he  get  more  than  that.     Therefore  even  today 
when  one  is  lonely  one  wishes :  '  Would  that  I  had  a  wife,  then 

1  Cf.  Chand.  8.  2,  where  this  thought  is  developed  in  detail 

85 


I.4.I7-]    BRIHAD-ARANYAKA  UPANISHAD 

I  would  procreate.  Would  that  I  had  wealth,  then  I  would 
offer  sacrifice.3  So  far  as  he  does  not  obtain  any  one  of  these, 
he  thinks  that  he  is,  assuredly,  incomplete.  Now  his  complete- 
ness is  as  follows :  his  mind  truly  is  his  self  (dtmaii)  ;  his  voice 
is  his  wife ;  his  breath  is  his  offspring ;  his  eye  is  his  worldly 
wealth,  for  with  his  eye  he  finds ;  his  ear  is  his  heavenly 
[wealth],  for  with  his  ear  he  hears  it ,  his  body  (dtman\  indeed, 
is  his  work,  for  with  his  body  he  performs  work. 

The  sacrifice  is  fivefold.  The  sacrificial  animal  is  fivefold. 
A  person  is  fivefold.  This  whole  world,  whatever  there  is,  is 
fivefold.  He  obtains  this  whole  world  who  knows  this. 


FIFTH  BRAHMANA 

The  threefold  production  of  the  world  by  Prajapati 
as  food  for  himself 

i.  When  the  Father  produced  by  intellect 
And  austenty  seven  kinds  of  food, 
One  of  his  [foods]  was  common  to  all, 
Of  two  he  let  the  gods  partake, 
Three  he  made  for  himself, 
One  he  bestowed  upon  the  animals 
On  this  [food]  everything  depends, 
Both  what  breathes  and  what  does  not. 
How  is  it  that  these  do  not  peiish 
When  they  are  being  eaten  all  the  time 
He  who  knows  this  imperishableness— 
He  eats  food  with  his  mouth  (pratika), 
He  goes  to  the  gods, 
He  lives  on  strength. 

Thus  the  verses. 

3.  'When  the  Father  produced  by  intellect  and  austerity 
seven  kinds  of  food' — truly  by  intellect  and  austerity  the 
Father  did  produce  them. 

'  One  of  his  [foods]  was  common  to  all.'  That  of  his  which 
is  common  to  all  is  the  food  that  is  eaten  here.  He  who 
worships  that,  is  not  turned  from  evil,  for  it  is  mixed  [i.e. 
common,  not  selected]. 

'Of  two  he  let  the  gods  partake/  They  arc  the  tmta 
(fire-sacrifice)  and  thtfra/mta  (offering).  For  this  reason  one 

86 


BRIHAD-ARANYAKA  UPANISHAD     [-15.3 

sacrifices  and  offers  to  the  gods.  People  also  say  that  these 
two  are  the  new-moon  and  the  full-moon  sacrifices.  Therefore 
one  should  not  offer  sacrifice  [merely]  to  secure  a  wish 

1  One  he  bestowed  upon  the  animals ' — that  is  milk,  for  at 
first  both  men  and  animals  live  upon  milk.  Therefore  they 
either  make  a  new-bom  babe  lick  butter  or  put  it  to  the  breast. 
Likewise  they  call  a  new-born  calf  'one  that  does  not  eat  grass ' 

*  On  this  [food]  everything  depends,  both  what  breathes  and 
what  does  not ' — for  upon  milk  everything  depends,  both  what 
breathes   and  what   does   not.     This  that  people   say,  cBy 
offering  with  milk  for  a  year  one  escapes  the  second  death ' — 
one  should  know  that  this  is  not  so,  since  on  the  very  day  that 
he  makes  the  offering  he  who  knows  escapes  the  second  death, 
for  he  offers  all  his  food  to  the  gods. 

1  How  is  it  that  these  do  not  perish  when  they  are  being 
eaten  all  the  time?'  Verily,  the  Person  is  imperishableness, 
for  he  produces  this  food  again  and  again. 

'  He  who  knows  this  imperishableness ' — verily,  a  person  is 
imperishableness,  for  by  continuous  meditation  he  produces 
this  food  as  his  work.  Should  he  not  do  this,  all  the  food 
would  perish. 

( He  eats  food  with  his  mouth  (pratlkd)'  The  prattka  is  the 
mouth.  So  he  eats  food  with  his  mouth. 

*  He  goes  to  the  gods,  he  lives  on  strength ' — this  is  praise. 
3.  *  Three  he  made  for  himself5     Mind,  speech,  breath — 

these  he  made  for  himself. 

People  say :  '  My  mind  was  elsewhere  ;  I  did  not  see.  My 
rnind  was  elsewhere ;  I  did  not  hear.  It  is  with  the  mind, 
truly,  that  one  sees.  It  is  with  the  mind  that  one  hears. 
Desire,  imagination,  doubt,  faith,  lack  of  faith,  steadfastness, 
lack  of  steadfastness,  shame,  meditation,  fear — all  this  is  truly 
mind.1  Therefore  even  if  one  is  touched  on  his  back,  he 
discerns  it  with  the  mind. 

Whatever  sound  there  is,  it  is  just  speech.  Verily,  it  comes 
to  an  end  [as  human  speech]  ;  verily,  it  does  not  [as  the 
heavenly  voice]. 

The  in-breath,  the  out-breath,  the  diffused  breath,  the 
up-breath,  the  middle-breath — all  this  is  just  breath. 

1  This  and  the  two  preceding  sentences  are  quoted  at  Maitri  6.  30. 

87 


i-5  3-]     BRIHAD-ARANYAKA  UPANISHAD 

Verily,  the  self  (dtman)  consists  of  speech,  mind,  and  breath. 

4.  These  same  are  the  three  worlds.     This  [terrestrial]  world 
is  Speech.     The  middle  [atmospheric]  world  is  Mind.     That 
[celestial]  world  is  Breath. 

5.  These  same  are  the   three  Vedas.     The   Rig-Veda   is 
Speech.    The  Yajur-Veda  is  Mind.    The  Sama-Veda  is  Breath. 

6.  The  same  are  the  gods,  Manes,  and  men.     The  gods  are 
Speech.     The  Manes  are  Mind     Men  are  Breath. 

7.  These  same   are   father,   mother,   and   offspring.      The 
father  is   Mind.     The   mother  is   Speech.     The  offspring   is 
Breath.  l 

8.  These  same  are  what  is  known,  what  is  to  be  known,  and 
what  is  unknown. 

Whatever  is  known  is  a  form  of  Speech,  for  Speech  is  known. 
Speech,  having  become  this,  helps  him  [L  e.  man]. 

9.  Whatever  is  to  be  known  is  a  form  of  Mind,  for  mind  is 
to  be  known.     Mind,  having  become  this,  helps  him. 

10.  Whatever  is  unknown  is  a  form  of  Breath,  for  Breath  is 
unknown.     Breath,  having  become  this,  helps  him. 

n.  Of  this  Speech  the  earth  is  the  body.  Its  light-form  is 
this  [terrestrial]  fire.  As  far  as  Speech  extends,  so  far  extends 
the  earth,  so  far  this  fire.  v 

12.  Likewise  of  that  Mind  the  sky  is  the  body.     Its  light- 
form  is  yon  sun.    As  far  as  Mind  extends,  so  far  extends  the 
sky,  so  far  yon  sun. 

These  two  [the  fire  and  the  sun]  entered  sexual  union. 
Therefrom  was  born  Breath.  He  is  Indra.  He  is  without  a 
rival.  Verily,  a  second  person  is  a  rival  He  who  knows  this 
has  no  rival. 

13.  Likewise  of  that  Breath,  water  is  the  body.     Its  light- 
form  is  yon  moon.     As  far  as  Breath  extends,  so  far  extends 
water,  so  far  yon  moon. 

These  are  all  alike,  all  infinite.  Verily  he  who  worships 
them  as  finite  wins  a  finite  world.  Likewise  he  who  worships 
them  as  infinite  wins  an  infinite  world. 

One's  self  identified  with  the  sixteenfold  Prajapati 

14.  That  Prajapati    5s    the    year.      He    is    composed    of 
sixteen    parts.     His  nights,  truly,  are  fifteen    parts.     His 

88 


BRIHAD-ARANYAKA  UPANISHAD     [-1.5.17 

sixteenth  part  is  steadfast.  He  is  increased  and  diminished  by 
his  nights  alone.  Having,  on  the  new-moon  night,  entered 
with  that  sixteenth  part  into  everything  here  that  has  breath, 
he  is  born  thence  on  the  following  morning  [as  the  new  moon]. 
Therefore  on  that  night  one  should  not  cut  off  the  breath  of 
any  breathing  thing,  not  even  of  a  lizard,  in  honoi  of  that 
divinity. 

15.  Verily,  the  person  here  who  knows  this,  is  himself  that 
Prajapati  with  the  sixteen  parts  who  is  the  year.  The 
fifteen  parts  are  his  wealth.  The  sixteenth  part  is  his  self 
(atman).  In  wealth  alone  [not  in  self]  is  one  increased  and 
diminished. 

That  which  is  the  self  (atman)  is  a  hub  ;  wealth,  a  felly.1 
Therefore  even  if  one  is  overcome  by  the  loss  of  everything, 
provided  he  himself  lives,  people  say  merely .  '  He  has  come 
off  with  the  loss  of  a  felly ! ' 

The  three  worlds  and  how  to  win  them 

j  6.  Now,  there  are  of  a  truth  three  worlds — the  world  of 
men,  the  world  of  the  fathers,  and  the  world  of  the  gods.. 
This  world  of  men  is  to  be  obtained  by  a  son  only,  by  no 
other  means  ;  the  world  of  the  fathers,  by  sacrifice ;  the  world 
of  the  gods,  by  knowledge.  The  world  of  the  gods  is  verily 
the  best  of  worlds.  Therefore  they  praise  knowledge. 

A  father's  transmission  to  his  son 

17.  Now  next,  the  Transmission.2  — 

When  a  man  thinks  he  is  about  to  depart,  he  says  to  his 
son :  '  Thou  art  holy  knowledge.  Thou  art  sacrifice.  Thou 
art  the  world.'  The  son  replies :  '  I  am  holy  knowledge. 
I  am  sacrifice.  I  am  the  world/  Verily,  whatever  has  been 
learned  [from  the  Vedas],  the  sum  of  all  this  is  expressed  by 
the  word  c  knowledge '  (brahma}.  Verily,  whatever  sacrifices 
have  been  made,  the  sum  of  them  all  is  expressed  by  the  word 
*  sacrifice.3  Whatever  worlds  there  are,  they  are  all  compre- 
hended under  the  word  '  world.5  So  great,  verily,  is  this  all. 

1  In  the  analogy  of  a  wheel. 

2  Another  description  of  a  dying  father's  benediction  and  bestowal  upon  his  son 
occurs  at  Kaush.  2.  15. 


1.5- 1 7-]     BRIHAD-ARANYAKA  UPANISHAD 

1  Being  thus  the  all,  let  him  assist  me  from  this  world/  thus 
[the  father  considers].  Therefore  they  call  'world-procuring' 
a  son  who  has  been  instructed.1  Therefore  they  instruct  him. 

When  one  who  has  this  knowledge  departs  from  this  world, 
he  enters  into  his  son  with  these  vital  breaths  [i.e.  faculties: 
Speech,  Mind,  and  Breath].  Whatever  wrong  has  been  done 
by  him,  his  son  frees  him  from  it  all..  Therefore  he  is  called 
a  son  (putra)?  By  his  son  a  father  stands  firm  in  this  world. 
Then  into  him  [who  has  made  over  to  his  son  his  mortal 
breaths]  enter  those  divine  immortal  breaths. 

1 8.  From  the  earth  and  from  the  fire  the  divine  Speech 
enters  him.     Verily,  that  is  the  divine  Speech  whereby  what- 
ever one  says  comes  to  be. 

19.  Out  of  the  sky  and  out  of  the  sun  the  divine  Mind  enters 
him.     Verily,  that  is  the  divine  Mind  whereby  one  becomes 
blissful  and  sorrows  not. 

20.  Out  of  the  water  and  out  of  the  moon  the  divine  Breath 
enters  him.     Verily,  that  is  the  divine  Breath  which,  whether 
moving  or  not  moving,  is  not  perturbed,  nor  injured. 

He  who  knows  this  becomes  the  Self  of  all  beings.  As  is 
that  divinity  [i.e.  Prajapati],  so  is  he.  As  all  beings  favor  that 
divinity,  so  to  him  who  knows  this  all  beings  show  favor. 
Whatever  sufferings  creatures  endure,  these  remain  with 
them.  Only  good  goes  to  him.  Evil,  verily,  does  not  go  to 
the  gods. 

Breath,  the  unfailing  power  in  a  person :  like  the 
unwearying  world-breath,  wind 

31.  Now  next,  a  Consideration  of  the  Activities. — 
Prajapati  created  the  active  functions  (karma).    They,. when 
they  had  been  created,  strove  with  one  another.     *  I  am  going 

1  The  sense  of  this  and  the  following  paragiaph  seems  to  involve  a  play  upon 
the  double  meaning  of  a  word,  a  procedure  characteristic  of  the  Upamshads.     The 
word  lokya  may  here  be  translated  'world-wise7  or  *  world-procuring/     When 
properly  instructed,  a  son  is  '  world-wise '  in  his  own  attainment  of  the  world 
through  knowledge.    He  is  also  *  world-procuring  '  for  his  father,  in  that  he  is  able, 
through  the  discharge  of  appointed  filial  duties,  to  help  the  departed  spirit  of  his 
father  to  attain  a  better  world  than  would  otherwise  be  possible. 

2  Of.  Manava  Dharma  Sastra  9. 138  •  '  Because  a  son  delivers  (trayate}  hib  father 
from  the  hell  called  Put,  therefore  he  is  called  putra  (son)  [i.e.  deliverer  from 
hell],' 

90 


BRIHAD-ARANYAKA  UPANISHAD     [-1.5.33 

to  speak/  the  voice  began.  '  I  am  going  to  see/  said  the  eye. 
6  I  am  going  to  hear,'  said  the  ear.  So  spake  the  other  func- 
tions, each  according  to  his  function.  Death,  appearing  as 
weariness,  laid  hold  and  took  possession  of  them ,  and,  taking 
possession  of  them,  Death  checked  them.  Therefore  the  voice 
becomes  weary,  the  eye  becomes  weary,  the  ear  becomes  weary. 
But  Death  did  not  take  possession  of  him  who  was  the  middle 
breath.  They  sought  to  know  him.  They  said :  (  Verily,  he 
is  the  best  of  us,  since  whether  moving  or  not  moving,  he  is 
not  perturbed,  nor  perishes.  Come,  let  us  all  become  a  form 
of  him.'  Of  him,  indeed,  they  became  a  form.  Therefore 
they  are  named  '  vital  breaths '  after  him.  In  whatever  family 
there  is  a  man  who  has  this  knowledge,  they  call  that  family 
after  him.  Whoever  strives  with  one  who  knows  this,  dries 
up  and  finally  dies.— So  much  with  reference  to  the  self. 

33.  Now  with  reference  to  the  divinities. — 

c  Verily,  I  am  going  to  blaze/  began  the  Fire.  c  I  am  going 
to  give  forth  heat/  said  the  Sun.  e  I  am  going  to  shine/  said 
the  Moon.  So  said  the  other  divinities,  each  according  to  his 
divine  nature.  As  Breath  holds  the  central  position  among 
the  vital  breaths  [or  functions],  so  Wind  among  these  divinities  ; 
for  the  other  divinities  have  their  decline,  but  not  Wind  The 
Wind  is  that  divinity  which  never  goes  to  rest. 

23.  There  is  this  verse  on  the  subject : — 

From  whom  the  sun.  rises 
And  in  whom  it  sets — 

in  truth,  from  Breath  it  lises,  and  in  Breath  it  sets — 

Him  the  gods  made  law  (dharmd)\ 
He  only  today  and  tomorrow  will  be. 

Verily,  what  those  [functions]  undertook  of  old,  even  that 
they  accomplish  today.  Therefore  one  should  practise  but 
one  activity.  He  should  breathe  in  and  breathe  out,  wishing, 
1  May  not  the  evil  one,  Death,  get  rne.'  And  the  observance 
which  he  practises  he  should  desire  to  fulfil  to  the  end. 
Thereby  he  wins  complete  union  with  that  divinity  [i.e.  Breath] 
and  residence  in  the  same  world. 


I.6.1-]     BRIHAD-ARANYAKA  UPANISHAD 

SIXTH  BRAHMANA 

The  entire  actual  world  a  threefold  appearance  of  the 
unitary  immortal  Soul 

I.  Verily,  this  world  is  a  triad — name,  form,  and  work. 

Of  these,  as  regards  names,  that  which  is  called  Speech  is 
their  hymn  of  praise  (ttktha),  for  from  it  arise  (ut-tha)  all 
names.  It  is  their  Saman  (chant),  for  it  is  the  same  (sama) 
as  all  names.  It  is  their  prayer  (brahman)^  for  it  supports 
( */bhar)  all  names. 

3.  Now  of  forms. — That  which  is  called  the  Eye  is  their  hymn 
of  praise  (uktha),  for  from  it  arise  (nt-thd)  all  forms.  It  is 
their  Saman  (chant),  for  it  is  the  same  (sama)  as  all  forms. 
It  is  their  prayer  (brahman),  for  it  supports  (Vb/iar)  all 
forms. 

3.  Now  of  works, — That  which  is  called  the  Body  (atman) 
is  their  hymn  of  praise  (ttktha),  for  from  it  arise  (ut-tha)  all 
actions.  It  is  their  Saman  (chant),  for  it  is  the  same  (sama) 
as  all  works.  It  is  their  prayer  (brahman),  for  it  supports 
( Vbhar)  all  works. 

Although  it  is  that  triad,  this  Soul  (Atman)  is  one. 
Although  it  is  one,  it  is  that  triad.  That  is  the  Im- 
mortal veiled  by  the  real  (satya).  Life  (prana^  '  breath ') 
[a  designation  of  the  Atman],  verily,  is  the  Immortal.  Name 
and  form  are  the  real.  By  them  this  Life  is  veiled. 


SECOND   ADHYAYA 

FIRST  BRAHMANA1 

Gurgya  and  Ajatasatru's  progressive  definition  of  Brahma 

as  the  world-source,  entered  in  sleep 
i.  Driptabalaki  was  a  learned  Gargya.  He  said  to  Aja- 
ta£atru,  [king]  of  Benares :  '  I  will  tell  you  about  Brahma/ 
Ajata^atru  said:  'We  will  give  a  thousand  [cows]  for  such 
a  speech.  Verily,  people  will  run  hither,  crying,  "  A  Janaka  ! 
a  Janaka ! " ' 2 

1  Compare  the  similar  conversation  in  Kaush.  4. 

2  A  very  learned  and  liberal  king. 

92 


BRIHAD-ARANYAKA  UPANISHAD     [-2.1.8 

2.  Gargya  said :  '  The  Person  who  is  yonder  in  the  sun— him, 
indeed,  I  worship  as  Brahma  ! ' 

Ajatasatru  said  :  '  Talk  not  to  me  about  him  '  I  worship 
him  as  the  pre-eminent,  the  head  and  king  of  all  beings.  He 
who  worships  him  as  such  becomes  pre-eminent,  the  head 
and  king  of  all  beings/ 

3.  Gargya  said  :  '  The  Person  who  is  yonder  in  the  moon — 
him,  indeed,  I  worship  as  Brahma  I ' 

Ajatasatru  said  .  '  Talk  not  to  me  about  him !  I  worship 
him  as  the  great,  white-robed  king  Soma.  He  who  worships 
him  as  such,  for  him  soma  is  pressed  out  and  continually 
pressed  out  day  by  day.  His  food  does  not  fail.' 

4.  Gargya  said:  'The  Person  who  is  yonder  in  lightning 
— him,  indeed,  I  worship  as  Brahma ! ' 

Ajatasatru  said:  'Talk  not  to  me  about  him!  I  worship 
him,  verily,  as  the  Brilliant.  He  who  worships  him  as  such 
becomes  brilliant  indeed.  His  offspring  becomes  brilliant/ 

5.  Gargya  said:  'The  Person  who  is  here  in  space — him, 
indeed,  I  worship  as  Brahma ! ' 

Ajatasatru  said :  '  Talk  not  to  me  about  him !  I  worship 
him,  verily,  as  the  Full,  the  non-active.  He  who  worships  him 
as  such  is  filled  with  offspring  and  cattle.  His  offspring  goes 
not  forth  from  this  earth/ 

6.  Gargya  said.  'The  Person  who  is  here  in  wind — him, 
indeed,  I  worship  as  Brahma ! ' 

Ajatasatru  said :  '  Talk  not  to  me  about  him !  Verily,  I 
worship  him  as  Indra,  the  terrible  (vaikuntha),  and  the  uncon- 
quered  army.  He  who  worships  him  as  such  becomes  indeed 
triumphant,  unconquerable,  and  a  conqueror  of  adversaries/ 

7.  Gargya  said:   'The  Person  who   is  here  in  fire — him, 
indeed,  I  worship  as  Brahma  ' ' 

Ajatasatru  said :  '  Talk  not  to  me  about  him  !  I  worship 
him,  verily,  as  the  Vanquisher.  He  who  worships  him  as  such 
becomes  a  vanquisher  'indeed.  His  offspring  become  van- 
quishers/ 

8.  Gargya  said:  'The  Person  who  is  here  in  water — him, 
indeed,  I  worship  as  Brahma ! ' 

Ajatasatru  said :  *  Talk  not  to  me  about  him !  I  worship 
him,  verily,  as  the  Counterpart  [of  phenomenal  objects].  His 

93 


a, i. 8-]     BRIHAD-ARANYAKA  UPANISHAD 

counterpart  comes  to  him  [In  his  children],  not  that  which  is 
not  his  counterpart      His  counterpart  is  born  from  him.' 

9.  Gargya  said:  'The  Person  who  is  here  in  a  mirror — 
him,  indeed,  I  worship  as  Brahma ! ' 

Ajatasatru  said :  'Talk  not  to  me  about  him!  I  worship 
him,  verily,  as  the  Shining  One.  He  who  worships  him  as 
such  becomes  shining  indeed.  His  offspring  shine.  He  out- 
shines all  those  with  ^whom  he  goes.3 

10.  Gargya  said  :  cThe  sound  here  which  follows  after  one 
as  he  goes — him,  indeed,  I  worship  as  Brahma  ' ' 

Ajatas'atru  said:  'Talk  not  to  me  about  him!  I  worship 
him,  verily,  as  Life  (asu).  To  him  who  worships  him  as  such 
there  comes  a  full  length  of  life  (dyu)  in  this  world.  Breath 
(prdna)  leaves  him  not  before  the  time.' 

11.  Gargya  said:  'The  Person  who  is  here  in  the  quarters 
of  heaven — him,  indeed,  I  worship  as  Brahma  ! ' 

Ajatas'atru  said:  'Talk  not  to  me  about  him'  I  worship 
him,  verily,  as  the  Inseparable  Companion.  He  who  worships 
him  as  such  has  a  companion.  His  company  is  not  separated 
from  him.' 

ia.  Gargya  said .  '  The  Person  here  who  consists  of  shadow 
— him,  indeed,  I  worship  as  Brahma  ! ' 

Ajatasatru  said:  'Talk  not  to  me  about  him!  I  worship 
him,  verily,  as  Death.  To  him  who  worships  him  as  such 
there  comes  a  full  length  of  life  in  this  world.  Death  docs  not 
come  to  him  before  the  time.' 

13.  Gargya  said:    'The  Person  here  who  is  in  the  body 
(dtman)— him,  indeed,  I  worship  as  Brahma ! ' 

Ajatasatru  said :  '  Talk  not  to  me  about  him !  I  worship 
him,  verily,  as  the  Embodied  One  (atmanvin).  He  who  wor- 
ships him  as  such  becomes  embodied  indeed,  His  offspring 
becomes  embodied,' 

Gargya  became  silent 

14.  Ajatas'atru  said :  '  Is  that  all  ? ' 
Gargya  said  :  '  That  is  all.' 

Ajatas'atru  said :  '  With  that  much  [only]  it  is  not  known.' 
Gargya  said  :  ' Let  me  come  to  you  as  a  pupil/ 

15.  Ajatasatru  said:  '  Verily,  it  is  contrary  to  the  course  of 
things  that  a  Brahman  should  come  to  a  Kshatriya,  thinking 

94 


BR1HAD-ARANYAKA  UPANISHAD     [-3.1.30 

"  He  will  tell  me  Brahma/'     However,  I  shall  cause  you  to 
know  him  clearly/ 

He  took  him  by  the  hand  and  rose.  The  two  went  up  to 
a  man  who  was  asleep.  They  addressed  him  with  these  words : 
1  Thou  great,  white-robed  king  Soma ! '  He  did  not  rise.  He 
[i.e.  Ajatasatru]  woke  him  by  rubbing  him  with  his  hand. 
That  one  arose. 

16.  Ajatasatru  said :  '  When  this  man  fell  asleep  thus,  where 
then  was  the  person  who  consists  of  intelligence  (mjndna)  ? 
Whence  did  he  thus  come  back  ? ' 

And  this  also  Gargya  did  not  know. 

17.  Ajatasatru  said :  '  When  this  man  has  fallen  asleep  thus, 
then  the  peison  who  consists  of  intelligence3  having  by  his 
intelligence  taken  to  himself  the  intelligence  of  these  senses 
(prana\  rests  in  that  place  which  is  the  space  within  the  heart. 
When  that  person  restrains  the  senses,  that  person  is  said  to 
be    asleep.     Then   the  breath  is  restrained,      The  voice  is 
restrained.     The   eye  is  restrained.     The   ear  is  restrained. 
The  mind  is  restrained. 

1 8.  When  he  goes  to  sleep,  these  worlds  are  his.     Then  he 
becomes  a  great  king,  as  it  were.     Then  he  becomes  a  great 
Brahman,  as  it  were.     He  enters  the  high  and  the  low,  as 
it  were.     As  a  great  king,  taking  with  him  his  people,  moves 
around  in  his  own  country  as  he  pleases,  even  so  here  this  one, 
taking  with  him  his  senses,  moves  around  in  his  own  body 
(tarlra)  as  he  pleases. 

19.  Now  when  one  falls  sound  asleep  (susuptci),  when  one 
knows  nothing   whatsoever,  having   crept    out   through   the 
seventy-two  thousand  veins,  called  hitd,  which  lead  from  the 
heart  to  the  pericardium,  one  rests  in  the  pericardium.    Verily, 
as  a  youth  or  a  great  king  or  a  great  Brahman  might  rest 
when  he  has  reached  the  summit  of  bliss,  so  this  one  now  rests. 

20.  As  a  spider  might  come  out  with  his  thread,  as  small 
sparks  come  forth  from  the  fire,  even  so  from  this  Soul  come 
forth  all  vital  energies  (prdnd),  all  worlds,  all  gods,  all  beings. 
The  mystic  meaning  (upanisad)  thereof  is *  the  Real  of  the  real ' 
(satyasya  satya)?-     Breathing   creatures,  verily,  are  the  real. 
He  is  their  Real/ 

1  Part  of  this  paragraph  recurs  at  Maitri  6.  32. 

95 


2.2.I-]     BRIHAD-ARANYAKA  UPANISHAD 

SECOND  BRAHMANA 
The  embodiment  of  Breath  in  a  person 

i  Verily,  he  who  knows  the  new-born  infant  with  his 
housing,  his  covering,  his  post,  and  his  rope,  keeps  off  seven 
hostile  relatives. 

Verily,  this  infant  is  Breath  (prdnd)  in  the  middle.  Its 
housing  is  this  [body].  Its  covering  is  this  [head].  Its  post 
is  breath  (prdna).  Its  rope  is  food. 

2.  Seven    imperishable    beings    stand   near  to    serve  him. 
Thus  there  are  these  red  streaks  in  the  eye.     By  them  Rudra 
is  united  with  him.     Then  there  is  the  water  in  the  eye     By 
it  Parjanya  is  united  with  him      There  is  the  pupil  of  tlic  eye. 
By  it  the  sun  is  united  with  him.     By  the  black  of  the  eye, 
Agni ;  by  the  white  of  the  eye,  Indra ;  by  the  lower  eyelash, 
Earth  is  united  with  him  ;  by  the  upper  eyelash,  Heaven,     He 
who  knows  this — his  food  does  not  fail. 

3.  In  connection  herewith  there  is  this  verse  : — 

There  is  a  cup  with  its  mouth  below  and  its  bottom  up. 

In  it  is  placed  every  foim  of  glory. 

On  its  rim  sit  seven  seers. 

Voice  as  an  eighth  is  united  with  prayer  (brahman}} 

'  There  is  a  cup  having  its  mouth  below  and  its  bottom  up  J — 
this  is  the  head,  for  that  is  a  cup  having  its  mouth  below  and 
its  bottom  up.  £  In  it  is  placed  every  form  of  glory  ' — breaths, 
verily,  are  the  c  every  form  of  glory '  placed  in  it ;  thus  he 
says  breaths  (prdna).  '  On  its  rim  sit  seven  seers' — verily, 
the  breaths  are  the  seers.  Thus  he  says  breaths.  '  Voice 
as  an  eighth  is  united  with  prayer7 — for  voice  as  an  eighth 
is  united  with  prayer, 

4.  These  two  [sense-organs]  here  [i.  e.  the  ears]  are  Gotama 
and  Bharadvaja.    This  is   Gotama    and  this  is  Bharadvaja. 
These  two  here  [i.  e.  the  eyes]  are  VisVamitra  and  Jamadagni. 
This  is  VisVamitra.     This  is  Jamadagni.     These  two  here[L  e. 
the  nostrils]  are  Vasishtha  and  Kas"yapa.     This  is  Vasishtha. 
This  is  Kas"yapa.     The  voice  is  Atri,  for  by  the  voice  food  is 
eaten  (*/ad).    Verily,  eating  (at~ti)  is  the  same  as  the  name 

1  A  very  similar  stanza  is  found  at  AV.  10.  8.  9. 


BRIHAD-ARANYAKA  UPANISHAD     [-3.3.6 

Atri.     He  who  knows  this  becomes  the  eater  of  everything ; 
everything  becomes  his  food. 

THIRD  BRAHMANA 
The  two  forms  of  Brahma 

1.  There  are,  assuredly,  two  forms  of  Brahma:  the  formed 
(murta)  and  the  formless,1  the  mortal  and  the  immortal,  the 
stationary  and  the  moving,  the  actual  (sat)  and  the  yon  (tya). 

2.  This  is  the  formed  [Brahma]— whatever  is  different  from 
the  wind  and  the  atmosphere.     This  is  mortal;  this  is  sta- 
tionary ;    this  is  actual.     The  essence  of  this  formed,  mortal, 
stationary,  actual  [Brahma]  is  yonder  [sun]  which  gives  forth 
heat,  for  that  is  the  essence  of  the  actual. 

3.  Now  the  formless  [Brahma]  isthewmdandtheatrnosphere 
This  is  immortal,  this  is  moving,  this  is  the  yon.    The  essence 
of  this  unformed,  immortal,  moving,  yonder  [Brahma]  is  the 
Person  in  that   sun-disk,  for   he  is  the   essence  of   the  yon, 
— Thus  with  reference  to  the  divinities. 

4.  Now,  with  reference  to  the  self. — 

Just  that  is  the  formed  [Brahma]  which  is  different  from 
breath  (frdna)  and  from  the  space  which  is  within  the  sell 
(atman).  This  is  mortal,  this  is  stationary,  this  is  actual.  The 
essence  of  this  formed,  mortal,  stationary,  actual  [Brahma]  is 
the  eye,  for  it  is  the  essence  of  the  actual. 

5.  Now  the  formless  [Brahma]  is  the  breath  and  the  space 
which  is  within  the  self.     This  is  immortal,  this  is  moving, 
this  is  the  yon.      The  essence  of  this  unformed,  immortal, 
moving,  yonder  [Brahma]  is  this  Person  who  is  in  the  right  eye, 
for  he  is  the  essence  of  the  yonder. 

6.  The  form  of  this  Person  is  like  a  saffron-colored  robe, 
like  white  wool,  like  the  [purple]  Indragopa  beetle,  like  a  flame 
of  fire,  like  the  [white]  lotus-flower,  like  a  sudden  flash  of 
lightning.     Verily,  like  a  sudden  lightning-flash  is  the  glory 
of  him  who  knows  this. 

Hence,  now,  there  is  the  teaching  '  Not  thus !  not  so ! '  (mti> 
neti),  for  there  is  nothing  higher  than  this,  that  he  is  thus.     Now 
the  designation  for  him  is  cthe   Real   of  the  real/    Verily, 
breathing  creatures  are  the  real.     He  is  their  Real. 
1  Thus  far  the  sentence  recurs  at  Maitn  6.  3, 

97  H 


2.4- 1-]     B£IHAD-ARANYAKA  UPANISHAD 

FOURTH  BRAHMANA 

The  conversation  of  Yajnavalkya  and  Maitreyi 
concerning  the  pantheistic  Soul 

i.  c  Maitreyi!3  said  Yajnavalkya,  Mo,  verily,  I  am  about 
to  go  forth  from  this  state.1  Behold !  let  me  make  a  final 
settlement  for  you  and  that  Katyayani.' 

3.  Then  said  Maitreyi .  '  If  now,  Sir,  this  whole  earth 
filled  with  wealth  were  mine,  would  I  be  immortal 
thereby  ? ' 

c  No,5  said  Yajnavalkya.  c  As  the  life  of  the  rich,  even  so 
would  your  life  be.  Of  immortality,  however,  there  is  no  hope 
through  wealth.' 

3.  Then  said  Maitreyi :  '  What  should  I  do  with  that  through 
which  I  may  not  be  immortal  ?     What  you  know,  Sir — that, 
indeed,  tell  me  ! ' 

4.  Then  said  Yajnavalkya :    '  Ah   (bata)  \    Lo   (arc\  dear 
(priya)  as  you  are  to  us,  dear  is  what  you  say !  Come,  sit  down. 
I  will  explain  to  you.     But  while  I  am  expounding,  do  you 
seek  to  ponder  thereon.1 

5.  Then  said  he  :  *  Lo,  verily,  not  for  love  of  the  husband  is 
a  husband  dear,  but  for  love  of  the  Soul  (Atman)  a  husband 
is  dear. 

Lo,  verily,  not  for  love  of  the  wife  is  a  wife  dear,  but  for 
love  of  the  Soul  a  wife  is  dear. 

Lo,  verily,  not  for  love  of  the  sons  are  sons  dear,  but  for  love 
of  the  Soul  sons  are  dear. 

Lo,  verily,  not  for  love  of  the  wealth  is  wealth  dear,  but  for 
love  of  the  Soul  wealth  is  dear. 

Lo,  verily,  not  for  love  of  Brahmanhood 2  (brahma)  is 
Brahmanhood  dear,  but  for  love  of  the  Soul  Brahmanhood  is 
dear. 

Lo,  verily,  not  for  love  of  Kshatrahood'2  (ksatrd)  is  Kshatra- 
hood  dear,  but  for  love  of  the  Soul  Kshatrahood  is  dear. 

1  Instead  of  the  general  meaning  '  place,*  sthdna  in  this  context  probably  has 
this  more  technical  meaning,  designating ( stage  in  the  life  of  a  Brahman '  (atrama) ; 
i.e.  from  being  a  'householder'  (grhastka)  he  is  going  on  to  be  an  'anchorite' 
(vanajbrastha)  in  the  order  of  the  £  four  stages.' 

a  From  the  more  simple,  general  conception  of  brahma  as  '  devotion  *  and 
*  sanctity '  there  became  developed  a  more  specific,  technical  application,  '  the 


BRIHAD-ARANYAKA  UPANISHAD    [-3.4.5 

Lo,  verily,  not  for  love  of  the  worlds  are  the  worlds  dear, 
but  for  love  of  the  Soul  the  worlds  are  dear. 

Lo,  verily,  not  for  love  of  the  gods  are  the  gods  dear,  but 
for  love  of  the  Soul  the  gods  are  dear. 

Lo,  verily,  not  for  love  of  the  beings  (bhuta)  are  beings  dear, 
but  for  love  of  the  Soul  beings  are  dear. 

Lo,  verily,  not  for  love  of  all  is  all  dear,  but  for  love  of  the 
Soul  all  is  dear. 

priesthood1  or  'the  Brahman  class.'  Likewise  from  the  more  simple,  general 
conception  of  ksatra  as  '  rule'  was  developed^  more  specific,  technical  application, 
6  the  ruling  power  '  or  c  the  Kshatnya  class ' 

The  trend  of  this  process  is  discernible  in  the  Rig- Veda  at  i.  157.  2,  the  earliest 
instance  where  the  two  words  are  associated.  Various  stages  may  be  noted  in  other 
passages  where  the  two  words  are  connected.  In  the  Atharva-Veda  at  12  5  8 
they  would  seem  to  be  used  (unless,  indeed,  figuratively)  in  the  primary,  non- 
technical sense,  for  they  are  mentioned  along  with  othei  qualities  of  a  Kshatnya. 
But  the  technical  significance  is  evident  in  AV.  2.  15.  4  and  15.  10.  2-11 ;  while 
m  AV.  9.  7.  9  the  social  classes  as  such  are  unmistakably  emphasized.  Similarly 
in  the  Vajasaneyi-Samhita : — in  19.  5  the  primary  meaning  is  dominant;  in  5.  27 , 
6.  3 ;  7  21;  14.  24;  18,  38  the  more  technical  meaning  is  evident,  while 
brahma  and  ksatra  are  mentioned  along  with  other  caste  terms  at  10  10-12 
(with  m$,  'the  people');  18.  48;  20.  17,  25;  26.  2,  30,  5  (with  vaifya 
and  sudra}.  Similarly  in  the  Aitareya  Brahmana  where  the  two  words  are 
associated  —  at  3.  n  and  7  21,  with  the  primary  meaning  dominant,  there  seems 
to  be  a  touch  of  the  technical  significance;  at  7.  22,  24  the  social  classes  are 
designated,  although  it  comes  out  clearly  that  they  are  such  because  charactenzed 
by  the  abstract  qualities  brahma  and  ksatra  respectively;  they  are  mentioned 
as  distinct  classes  at  2.  33  (along  with  the  w£)  and  at  7.  19  (along  with 
vattya  and  Siidrd).  Similarly  in  the  Satapatha  Brahmana  wheie  the  two  words 
are  associated: — the  primary  conceptions  are  apparent  in  n  4  3  11-13  where 
brahma  and  ksatra  are  qualities  or  characteristics  co-ordinated  with  other  objects 
desired  m  prayer;  but  these  qualities  are  felt  as  characteristic  of  certain  social 
classes,  as  also  of  certain  gods  (Brihaspati  and  Mitra  respectively)  correlated  there- 
with (in  10.  4.  i.  5  Indra  and  Agm,  in  5. 1  1. 1 1  Brihaspati  and  Indra,  in  4.  1 .  4.  1-4 
Mitra  and  Varuna  respectively)  ;  brahma  and  ksatra  are  also  simply  technical 
designations  of  the  social  classes  in  i.  2.  i.  7  ,  3. 5.  2.  n ,  4  2.  2  13 ;  9.  4.  i.  7-11 ; 
12.  7.  3  12;  13.  1,5.2.  Still  further  advanced  class  differentiation  is  evidenced 
by  the  use  of  brahma  and  ksatra  along  with  vi§  as  designations  of  the  *  priesthood,* 
*  nobility,' and  *  people'  respectively  at  2.  i.  3,  5-8;  2.  i.  4.  j?  10.  4,  i.  9; 
n.  2.  7.  14-16. 

This  conspectus  of  usage  furnishes  corroboration  to  the  inherent  probability  that 
here  (in  the  Upanishad  which  forms  th§  conclusion  of  the  Satapatha  Brahmana), 
especially  in  §  6,  the  words  brahma  tnd  ksatra  are  class-designation^,  pregnant, 
however,  with  the  connotation  of  the  respective  qualities.  Accoidingly,  the 
(hybrid)  word  '  Brahmanhood  '  can  perhaps  best  express  both  '  the  Brahman  class ' 
and  the  quality  of  *  devotion '  or  '  sanctity '  characterizing  the  priesthood.  Similarly 
the  woid  '  Kshatrahood '  is  used  to  designate  both  'the  Kshatnya  class'  and  the 
quality  of  *  warrior-rule '  characterizing  the  nobility. 

99  H  2 


2,4-5-]    BRIHAD-ARANYAKA  UPANISHAD 

Lo,  verily,  It  is  the  Soul  (Atman)  that  should  be  seen,  that 
should  be  hearkened  to,  that  should  be  thought  on,  that 
should  be  pondered  on,  O  Maitreyi.  Lo,  verily,  with  the 
seeing  of,  with  the  hearkening  to,  with  the  thinking  of, 
and  with  the  understanding  of  the  Soul,  this  world-all  is 
known. 

6.  Brahmanhood  has  deserted1  him  who  knows  Brahman- 
hood  in  aught  else  than  the  Soul. 

Kshatrahood  has  deserted1  him  who  knows  Kshatrahood 
in  aught  else  than  the  Soul. 

The  worlds  have  deserted  him  who  knows  the  worlds  in 
aught  else  than  the  Soul. 

The  gods  have  deserted  him  who  knows  the  gods  in  aught 
else  than  the  Soul. 

Beings  have  deserted  him  who  knows  beings  in  aught  else 
than  the  Soul. 

Eveiy thing  has  deserted  him  who  knows  everything  in  aught 
else  than  the  Soul. 

This  Brahmanhood,  this  Kshatrahood,  these  worlds,  these 
gods,  these  beings,  everything  here  is  what  this  Soul  is. 

7.  It  is — as,  when  a  drum  is  being  beaten,  one  would  not  be 
able  to  grasp  the  external  sounds,  but  by  grasping  the  drum 
or  the  beater  of  the  drum  the  sound  is  grasped, 

8.  It  is — as,  when  a  conch-shell  is  being  blown,  one  would 
not  be  able  to  grasp  the  external  sounds,  but  by  grasping  the 
conch-shell  or  the  blower   of  the   conch-shell   the   sound   is 
grasped. 

9.  It  is — as,  when  a  lute  is  being  played,  one  would  not  be 
able  to  grasp  the  external  sounds,  but  by  grasping  the  lute  or 
the  player  of  the  lute  the  sound  is  grasped, 

10.  It  is — as,  from  a  fire  laid  with  damp  fuel,  clouds  of  smoke 
separately  issue  forth,   so,  lo,  verily,  from    this   great  Being 
(bkutd)  has  been  breathed  foith  that  which  is  Rig- Veda,  Yajur- 
Veda,  Sama-Veda,  [Hymns]  of  the  Atharvans  and  Angirascs,2 
Legend  (itihasa),  Ancient   Lore  (pitrand)>  Sciences  (vidya), 
Mystic  Doctrines  (^m^rf),  Verses  (sloka),  Aphorisms  (sutra), 

1  If  this  aonst  is  gnomic,  the  meaning  would  be  simply  *  deserts  *  or  *  would 
desert ' ;  so  also  in  all  the  following  similar  sentences.     Cf.  Bnh.  4.  5.  7. 

2  A  designation  of  the  Atharva-Veda. 

100 


BRIHAD-ARANYAKA  UPANISHAD    [-2.4.14 

Explanations  (amivydkkydua)>  and  Commentaries  (vyakhyana). 
From  it,  indeed,  are  all  these  breathed  foith.1 

ii.  It  is — as  of  all  waters  the  uniting-point  is  the  sea,  so  of 
all  touches  the  uniting-point  is  the  skin,  so  of  all  tastes  the 
uniting-point  is  the  tongue,  so  of  all  smells  the  uniting-point  is 
the  nostrils,  so  of  all  forms  the  uniting-point  is  the  eye,  so  of 
all  sounds  the  uniting-point  is  the  ear,  so  of  all  intentions 
(samkalpa)  the  uniting-point  is  the  mind  (manas\  so  of  all 
knowledges  the  uniting-point  is  the  heart,  so  of  all  acts  (karma) 
the  uniting-point  is  the  hands,  so  of  all  pleasures  (ananda)  the 
uniting-point  is  the  generative  organ,  so  of  all  evacuations  the 
uniting-point  Is  the  anus,  so  of  all  journeys  the  uniting-point  is 
the  feet,  so  of  all  the  Vedas  the  uniting-point  is  speech. 

12,.  It  is — as  a  lump  of  salt  cast  in  water  would  dissolve 
right-  into  the  water ;  there  would  not  be  [any]  2  of  it  to  seize 
forth,  as  it  were  (iva),  but  wherever  one  may  take,  it  is  salty 
indeed — so,  lo,  verily,  this  great  Being  (bhuta\  infinite,  limitless, 
is  just  a  mass  of  knowledge  (vijnana-ghana). 

Arising  out  of  these  elements  (bkuta),  into  them  also 
one  vanishes  away.  After  death  there  is  no  consciousness 
(na  pretya  samjna  *sti).  Thus,  lo,  say  I.'  Thus  spake 
Yajnavalkya. 

13.  Then  spake  Maitrey! :  'Herein,  indeed,  you  have  be- 
wildered me.  Sir — in  saying  (iti) :  "  After  death  there  is  no 
consciousness  "  1 ' 

Then  spake  Yajnavalkya :  c  Lo,  verily,  I  speak  not  bewilder- 
ment (moha).  Sufficient,  lo,  verily,  is  this  for  understanding. 

14.  For  where  there  is  a  duality  (dvaita),  as  it  were  (iva\ 
there   one   sees  another ;    there   one  smells  another ;    there 
one   hears    another ;    there  one  speaks   to    another ;    there 
one    thinks    of  another;    there    one    understands    another. 
Where,  verily,  everything  has  become  just  one's  own  self,  then 
whereby  and  whom  would   one  smell?  then   whereby  and 
whom  would  one  see?  then  whereby  and  whom  would  one 
hear?  then  whereby  and  to  whom  would  one  speak?  then 
whereby  and  on  whom  would  one  think?  then  whereby  and 

3  This  section  recurs,  with  slight  variations,  at  Maitn  6.  32. 
2  Or  the  ellipsis  might  be  construed:  'It  would  not  be  [possible]  to  seize  it 
forth 

101 


3.4- 14-]    BRIHAD-ARANYAKA  UPANISHAD 

whom  would  one  understand?  Whereby  would  one  under- 
stand him  by  whom  one  understands  this  All  ?  Lo,  whereby 
would  one  understand  the  understander  ? ' 


FIFTH  BRAHMANA 

The  co-relativity  of  all  things  cosmic  and  personal,  and  the 
absoluteness  of  the  immanent  Soul 

1.  This  earth  is  honey  for  all  creatures,  and  all  creatures  are 
honey  for  this  eaith.     This  shining,  immortal  Person  who  is  in 
this  earth,  and,  with  reference  to  oneself,  this  shining3  immortal 
Person  who  is  in  the  body — he,  indeed,  is  just  this  Soul  (Atman), 
this  Immortal,  this  Brahma,  this  All. 

2.  These  waters  are  honey  for  all  things,  and  all  things  arc 
honey  for  these  waters.     This  shining,  immortal  Person  who  is 
in  these  waters,  and,  with  reference  to  oneself,  this  shining; 
immortal  Person  who  is  made  of  semen — he  is  just  this  Soul, 
this  Immortal,  this  Brahma,  this  All. 

3.  This  fire  is  honey  for  all  things,  and  all  things  are  honey 
for  this  fire.     This  shining,  immortal  Person  who  is  in  this  fire, 
and,  with  reference  to  oneself,  this  shining,  immortal  Person  who 
is  made  of  speech — he  is  just  this  Soul,  this  Immortal,  this 
Brahma,  this  All. 

4.  This  wind  is  honey  for  all  things,  and  all  things  are 
honey  for  this  wind.     This  shining,  immortal  Person  who  is  in 
this  wind,  and,  with  reference  to  oneself,  this  shining,  immortal 
Person  who  is  breath — he  is  just  this  Soul,  this  Immortal,  this 
Brahma,  this  All. 

5.  This  sun  is  honey  for  all  things,  and  all  things  are  honey 
for  this  sun.     This  shining,  immortal  Person  who  is  in  this  sun, 
and,  with  reference  to  oneself,  this  shining,  immortal  Person  who 
is  in  the  eye — he  is  just  this  Soul,  this  Immortal,  this  Brahma, 
this  All. 

6.  These  quarters  of  heaven  are  honey  for  all  things,  and 
all    things  are  honey   for  these  quarters  of  heaven.     This 
shining,  immortal  Person  who  is  in  these  quarters  of  heaven, 
and,  with  reference  to  oneself,  this  shining,  immortal  Person 
who  is  in  the  ear  and  in  the  echo — he  is  just  this  Soul,  this 
Immortal,  this  Brahma,  this  All. 

102 


BRIHAD-ARANYAKA  UPANISHAD     [-a  5.14 

7.  This  moon  is   honey  for  all  things,  and  all  things  are 
honey  for  this  moon.     This  shining,  immortal  Person  who  is  in 
this  moon,  and,  with  reference  to  oneself,  this  shining,  immortal 
Person  consisting  of  mind— he  is  just  this  Soul,  this  Immortal, 
this  Brahma,  this  All. 

8.  This  lightning  is  honey  for  all  things,  and  all  things  are 
honey  for  this  lightning.     This  shining,  immortal  Person  who 
is  in  this  lightning,  and,  with  reference  to  oneself,  this  shining, 
immortal  Person  who  exists  as  heat— he  is  just  this  Soul,  this 
Immortal,  this  Biahma,  this  All. 

9.  This  thunder  is  honey  for  all  things,  and  all  things  are 
honey  for  this  thunder.     This  shining,  immortal  Person  who  is 
in  thunder,  and,  with  reference  to  oneself,  this  shining,  immortal 
Person  who  is  in  sound  and  in  tone— he  is  just  this  Soul,  this 
Immortal,  this  Brahma,  this  All. 

10.  This  space  is  honey  for  all  things,  and  all  things  are 
honey  for  this  space.     This  shining,  immortal  Person  who  is  in 
this  space,  and,  with  refeience  to  oneself,  this  shining,  immortal 
Person  who  is  in  the  space  in  the  heart— he  is  just  this  Soul, 
this  Immortal,  this  Brahma,  this  AIL 

11.  This  L&w(Marma)  is  honey  for  all  things,  and  all  things 
are  honey  for  this  Law.     This  shining,  immortal  Person  who  is 
in  this  Law,  and,  with  reference  to  oneself,  this  shining,  immortal 
Person  who  exists  as  virtuousness — he  is  just  this  Soul,  this 
Immortal,  this  Brahma,  this  All. 

13.  This  Truth  is  honey  for  all  things,  and  all  things  are 
honey  for  this  Truth.  This  shining,  immortal  Person  who  is 
in  this  Truth,  and,  with  reference  to  oneself,  this  shining,  im- 
mortal Person  who  exists  as  truthfulness—he  is  just  this  Soul, 
this  Immortal,  this  Brahma,  this  All. 

13,  This  mankind  (manusa)  is  honey  for  all  things,  and  all 
things  are  honey  for  this  mankind.     This  shining,  immortal 
Person  who  is  in  this  mankind,  and,  with  reference  to  one- 
self, this  shining,  immortal  Person  who  exists  as  a  human 
being — he  is  just  this  Soul,  this   Immortal,  this   Brahma, 
this  All 

14.  This  Soul  (Atman)  is  honey  for  all  things,  and  all  things 
are  honey  for  this  Soul     This  shining,  immortal  Person  who 
is  in  this  Soul,  and,  with  reference  to  oneself,  this  shining. 

103 


3.5. J4-]     BRIHAD-ARANYAKA  UPANISHAD 

immortal  Person  who  exists  as  Soul — he  is  just  this  Soul,  this 
Immortal,  this  Brahma,  this  All. 

15.  Verily,  this  Soul  is  the  overlord  of  all  things,  the  king  of 
all  things.     As  all  the  spokes  are  held  together  in  the  hub  and 
felly  of  a  wheel,  just  so  in  this  Soul  all  things,  all  gods,  all 
worlds,  all  bieathing  things,  all  selves  are  held  together. 

Tlie  honey-doctrine  taught  in  the  Vedas 

16.  This,  verily,  is  the  honey  which  Dadhyanc  Atharvana 
declared  unto  the  two  Asvins.     Seeing  this,  the  seer  spake  : — 

'  That  mighty  deed  of  yours,  0  ye  two  heroes,  [which  ye  did] 

for  gain, 

I  make  known,  as  thunder  [makes  known  the  corning]  rain, 
Even  the  honey  which  Dadhyafic  Atharvana  to  you 
Did  declare  by  the  head  of  a  hoise.' x 

17.  This,  verily,  is  the  honey  which  Dadhyanc  Atharvana 
declared  unto  the  two  Asvins.     Seeing  this,  the  seer  spake : — 

f  Upon  Dadhyanc  Atharvana  ye  Asvins 
Did  substitute  a  horse's  head, 
He,  keeping  true,  declared  to  you  the  honey 
Of  Tvashtri,  which  is  your  secret,  O  ye  mighty  ones/  2 

1 8.  This,  verily,  is  the  honey  which  Dadhyanc  Atharvana 
declared  unto  the  two  AsVins.     Seeing  this,  the  seer  spake : — 

'  Citadels  with  two  feet  he  did  make. 
Citadels  with  four  feet  he  did  make. 
Into  the  citadels  he,  having  become  a  bird — 
Into  the  citadels  {puras)  the  Person  (purusa)  entered/ 
This,  verily,  is  the  person  (pnrusa)  dwelling  in  all  cities  (pnri- 
soya).     There  is  nothing  by  which  he  is  not  covered,  nothing 
by  which  he  is  not  hid. 

19*  This,  verily,  is  the  honey  which  Dadhyanc  Atharvana 
declared  unto  the  two  AsVins.     Seeing  this,  the  seer  spake  :— 

1  RV   i.  1 1 6.  12.     The  two  Asvins  desired  instruction  from  Dadhyaac.     But 
the  latter  was  loath  to  impart  it,  for  Indra  had  threatened  Dadhyaiic  thai  if  he 
ever  told  this  honey-doctrine  to  any  one  else,  he  (India)  would  cut  his  head  off. 
To  avoid  this  untoward  result,  the  A&yms  took  off  Dadhyafic's  head  and  substituted 
a  horse's  head.    Then,  after  Uadhyafic  had  declared  the  honey- doctrine  m  com- 
pliance with  their  request  and  Indra  had  carried  out  his  threat,  the  A&vms  restored 
to  Dadhyanc  his  own  head.    This  episode  shows  the  extreme  difficulty  with  which 
even  gods  secured  the  knowledge  originally  possessed  by  Indra. 

2  RV.    I.  117.  22. 

104 


BRIHAD-ARANYAKA  UPANISHAD     [-2.6.3 

*  He  became  coi  responding  in  form  to  every  form. 
This  is  to  be  looked  upon  as  a  form  of  him. 
Indra  by  his  magic  powers  (may a)  goes  about  in  many  forms; 
Yoked  are  his  ten-hundred  steeds/  I 

He  [i.e.  the  Soul,  Atmari\,  verily,  is  the  steeds.  He,  verily,  is 
tens  and  thousands,  many  and  endless.  This  Brahma  is  without 
an  earlier  and  without  a  later,  without  an  inside  and  without 
an  outside.  This  Soul  is  Brahma,  the  all-perceiving. — Such  is 
the  instruction. 

SIXTH  BRAHMANA 
The  teachers  of  this  doctrine 

i.  Now  the  Line  of  Tradition  (vamsd). — 

Pautimashya  [leceived  this  teaching]  from  Gaupavana, 

Gaupavana  from  Pautimashya, 

Pautimashya  from  Gaupavana, 

Gaupavana  from  Kausika, 

Kausika  from  Kaundinya, 

Kaundinya  from  Sandilya, 

Sandilya  from  Kausika  and  Gautama, 

Gautama  [3]  from  Agnivesya, 

Agnives'ya  from  Sandilya  and  Anabhimlata, 

Anabhimlata  fiom  Anabhimlata, 

Anabhimlata  from  Anabhimlata, 

Anabhimlata  from  Gautama, 

Gautama  from  Saitava  and  Pracmayogya, 

Saitava  and  Pracmayogya  from  Parasarya, 

Para^arya  from  Bharadvaja, 

Bharadvaja  from  Bharadvaja  and  Gautama, 

Gautama  from  Bharadvaja, 

Bharadvaja  from  Parasarya, 

Para^arya  from  Vaijavapayana, 

Vaijavapayana  from  Kau&kayani, 

Kaus*ikayani  [3]  from  Ghritakaus'ika, 

Ghritakaus'ika  from  Para^aryayana, 

Para^aryayana  from  Parasarya, 

Parasarya  from  Jatukarnya, 

1  RV.  6.  47.  18. 
105 


2.6.3-]     BRIHAD-ARANYAKA  UPANISHAD 

Jatukarnya  from  Asurayana  and  Yaska, 

Asurayana  from  Traivani, 

Traivani  from  Aupajandhani, 

Aupajandhani  from  Asuri, 

Asuri  from  Bharadvaja, 

Bharadvaja  from  Atreya, 

Atreya  from  Manti, 

Manti  from  Gautama 

Gautama  from  Gautama, 

Gautama  from  Vatsya, 

Vatsya  fiom  Sandilya, 

Sandilya  from  Kaisorya  Kapya, 

Kaisorya  Kapya  from  Kumaraharita, 

Kumaraharita  from  Galava, 

Galava  from  Vidarbhikaundinya, 

Vidarbhikaundinya  from  Vatsanapad  Babhrava, 

Vatsanapad  Babhrava  from  Panthah  Saubhara, 

Panthah  Saubhara  from  Ayasya  Angirasa, 

Ayasya  Angirasa  from  Abhuti  Tvashtra, 

Abhuti  Tvashtra  from  Visvarupa  Tvashtra, 

Visvarupa  Tvashtra  from  the  two  Asvins, 

the  two  Asvins  from  Dadhyanc  Atharvana, 

Dadhyanc  Atharvana  from  Atharvan  Daiva, 

Atharvan  Daiva  from  Mrityti  Pradhvarhsana, 

Mrityu  Pradhvarhsana  from  Pradhvarhsana, 

Pradhvarhsana  from  Eka  Rishi, 

Eka  Rishi  from  Vipracitti, 

Vipracitti  from  Vyashti, 

Vyashti  from  Sanaru, 

Sanaru  from  Sanatana, 

Sanatana  from  Sanaga, 

Sanaga  from  Parameshtin, 

Parameshtin  from  Brahma. 

Brahma  is  the  Self-existent  (svayatn-bhu).    Adoration  to 
Brahma ! 


106 


BRIHAD-ARANYAKA  UPANISHAD   [-3.i.s 

THIRD   ADHYAYA 

FIRST  BRAHMANA 
Concerning  sacrificial  worship  and  its  rewards 

1.  Janaka,  [king]  of  Videha,  sacrificed  with  a  sacrifice  at 
which  many  presents  were  distributed.      Brahmans  of  the 
Kurupaiicalas  were  gathered  together  there,     In  this  Janaka 
of  Videha  there  arose  a  desire  to  know  which  of  these  Brahmans 
was  the  most  learned  in  scripture.      He  enclosed  a  thousand 
cows.    To  the  horns  of  each  ten  padas  [of  gold]  were  bound. 

2.  He  said  to  them  :  <  Venerable  Brahmans,  let  him  of  you 
who  is  the  best  Brahman  drive  away  these  cows/ 

Those  Brahmans  durst  not. 

Then  Yajnavalkya  said  to  his  pupil :  '  Samasravas,  my  dear, 
drive  them  away.' 

He  drove  them  away. 

The  Brahmans  were  angry.  '  How  can  he  declare  himself 
to  be  the  best  Brahman  among  us? ' 

Now  there  was  Asvala,  the  Hotri-priest  of  Janaka,  [king] 
of  Videha.  He  asked  him :  <  Yajfiavalkya,  are  you  now  the 
best  Brahman  among  us  ?  * 

He  replied,  <  We  give  honor  to  the  best  Brahman.  But  we 
are  really  desirous  of  having  those  cows/ 

Thereupon  Asvala,  the  Hotri-priest,  began  to  question  him. 

3.  '  Yajnavalkya/  said  he, '  since  everything  here  is  overtaken 
by  death,  since  everything  is  overcome  by  death,  whereby  is  - 
a  sacrificer  liberated  beyond  the  reach  of  death  ? ' 

'By  the  Hotri-priest,  by  fire,  by  speech.  Verily,  speech  is 
the  Hotri  of  sacrifice.  That  which  is  this  speech  is  this  fire, 
is  the  Hotri.  This  is  release  (mukti),  this  is  complete  release/ 

4-  '  Yajnavalkya,3  said  he, c  since  everything  here  is  overtaken 
by  day  and  night,  since  everything  is  overcome  by  day  and 
night,  whereby  is  a  sacrificer  liberated  beyond  day  and  night? 

'  By  the  Adhvaryu-priest,  by  the  eye,  by  the  sun.  Verily, 
the  eye  is  the  Adhvaryu  of  sacrifice.  That  which  is  this  eye 
is  yonder  sun,  is  the  Adhvaryu.  This  is  release,  this  is  complete 
release/ 

5.  *  Yajnavalkya/  said  he,  £  since  everything  here  is  over- 

107 


3-i. 5-]    BRIHAD-ARANYAKA  UPANISHAD 

taken  by  the  waxing  and  waning  moon,  by  what  means  does  a 
sacrificer  obtain  release  from  the  waxing  and  waning  moon  ? ' 
'  By  the  Udgatri-priest,  by  the  wind,  by  breath.  Verily 
breath  is  the  Udgatri  of  the  sacrifice.  That  which  is  this 
breath  is  wind,  is  the  Udgatri.  This  is  release,  this  is  com- 
plete release.5 

6.  (  Yajfiavalkya,'  said  he,  '  since  this  atmosphere  does  not 
afford  a  [foot]hold,  as  it  were,  by  what  means  of  ascent  does  a 
sacrificer  ascend  to  the  heavenly  world  ? ' 

1  By  the  Brahman-priest,  by  the  mind,  by  the  moon.  Verily, 
the  mind. is  the  Brahman  of  the  sacrifice.  That  which  is  this 
mind  is  yonder  moon,  is  the  Brahman.  This  is  release,  this  is 
complete  release,' — Thus  [concerning]  liberation. 

Now  the  acquirements. — 

7.  *  Yajnavalkya/  said  he, '  how  many  Rig  verses  will  the 
Hotri  make  use  of  today  in  this  sacrifice? ' 

'  Three/ 

e  Which  are  those  three  ?  ' 

'The  introductory  verse,  the  accompanying  verse,  and  the 
benediction  as  the  third.' 

'  What  does  one  win  by  these  ? ' 

*  Whatever  there  is  here  that  has  breath.' 

8.  ' Yajfiavalkya, '  said  he,  'how  many  oblations  will   the 
Adhvaryu  pour  out  today  in  this  sacrifice  ? J 

'  Three,' 

£  Which  are  those  three  ? ' 

'  Those  which  when  offered  flame  up,  those  which  when 
offered  flow  over,  those  which  when  offered  sink  down.' 

'  What  does  one  win  by  these  ? ' 

(  By  those  which  when  offered  flame  up,  one  wins  the  world 
of  the  gods,  for  the  world  of  the  gods  gleams,  as  it  were.  By 
those  which  when  offered  flow  over  (ati-nedante),  one  wins  the 
world  of  the  fathers,  for  the  world  of  the  fathers  is  over  (ati), 
as  it  were.  By  those  which  when  offered  sink  down  (adhiserate)^ 
one  wins  the  world  of  men,  for  the  world  of  men  is  below  (adhas)^ 
as  it  were,5 

9.  'Yajfiavalkya/  said  he,  'with  how  many  divinities  does 
the  Brahman  protect  the  sacrifice  on  the  right  today  ? ; 

'  With  one,' 

108 


BRIHAD-ARANYAKA  UPANISHAD     [-3.3.5 

'  Which  is  that  one  ? ' 

'The  mind.  Verily,  endless  is  the  mind.  Endless  are  the 
All-gods.  An  endless  world  he  wins  thereby.' 

10.  'Yajnavalkya/  said  he,  c  how  many  hymns  of  praise 
will  the  Udgatri  chant  today  in  this  sacrifice  ? ' 

'Three.' 

*  Which  are  those  three  ? ' 

'  The  introductory  hymn,  the  accompanying  hymn,  and  the 
benediction  hymn  as  the  third.' 

<  Which  are  those  three  with  reference  to  the  self? ' 

'The  introductory  hymn  is  the  in-breath  (prana).  The 
accompanying  hymn  is  the  out-breath  (apand).  The  bene- 
diction hymn  is  the  diffused  breath  (yyana).' 

'  What  does  one  win  by  these  ? ' 

'  One  wins  the  earth-world  by  the  introductory  hymn,  the 
atmosphere-world  by  the  accompanying  hymn,  the  sky-world 
by  the  benediction  hymn.' 

Thereupon  the  Hotri-priest  Asvala  held  his  peace, 

SECOND  BRAHMANA 
The  fettered  soul,  and  its  fate  at  death 

1,  Then  Jaratkarava  Artabhaga  questioned  him.    c  Yajfia- 
valkya/  said  he, ' how  many  apprehenders  aie  there?     How 
many  over-apprehenders  ? ' 

c  Eight  apprehenders.     Eight  over-apprehenders.' 

*  Those  eight  apprehenders  and  eight  over-apprehenders — 
which  are  they  ? ' 

2.  *  Breath  (prdna),  verily,  is  an  apprehender.    It  is  seized 
by  the  out-breath  (apana)  as  an  over-apprehend er,  for  by  the 
out-breath  one  smells  an  odoi . 

&  Speech,  verily,  is  an  apprehender.  It  is  seized  by  name 
as  an  ovcr-apprehender,  for  by  speech  one  speaks  names. 

4.  The  tongue,  verily,  is  an  apprehender.     It  is  seized  by 
taste  as  an  over-apprehender,  for  by  the  tongue  one  knows 
tastes. 

5.  The   eye,   verily,  is  an  apprehender.     It  is  seized   by 
appearance  as  an  over-apprehender,  for  by  the  eye  one  sees 
appearances. 

109 


3.2.6-]     BRIHAD-ARANYAKA  UPANISHAD 

6.  The  ear,  verily,  is  an  apprehender.     It  is  seized  by  sound 
as  an  over-apprehender,  for  by  the  ear  one  hears  sounds. 

7.  The  mind,  verily,  is  an  apprehender.    It  is  seized  by  desire 
as  an  over-apprehender,  for  by  the  mind  one  desires  desires. 

8.  The  hands,  verily,  are  an  apprehender.     It  is  seized  by 
action  as  an  over-apprehender,  for  by  the  hands  one  performs 
action. 

9.  The  skin,  verily,  is  an  apprehender.    It  is  seized  by  touch 
as  an  over-apprehender,  for  by  the  skin  one  is  made  to  know 
touches.' 

10.  '  Yajnavalkya/ said  he,  *  since  everything  here  is  food  for 
death,  who,  pray,  is  that  divinity  for  whom  death  is  food  ? ' 

£  Death,  verily,  is  a  fire.  It  is  the  food  of  water  (apas}. 
He  overcomes  (apa-jayati)  a  second  death  [who  knows  this].' 3 

11.  'Yajnavalkya/  said    he,  'when    a    man    dies,   do    the 
breaths  go  out  of  him,  or  no  ? J 

*  No/  said  Yajnavalkya.     '  They  are  gathered  together  right 
there.     He  swells  up.     He  is  inflated.     The  dead  man  lies 
inflated.' 

12.  *  Yajnavalkya/  said  he,  *  when  a  man  dies,  what  does  not 
leave  him  ? ' 

*  The  name.     Endless,  verily,  is  the  name.     Endless  are  the 
All-gods.     An  endless  world  he  wins  thereby.' 

13.  £  Yajnavalkya/  said  he,  'when  the  voice  of  a  dead  man 
goes  into  fire,  his  breath  into  wind,  his  eye  into  the  sun,  his 
mind    into    the    moon,   his    hearing   into    the    quarters    of 
heaven,  his  body  into  the  earth,  his  soul  (atman)  into  space, 
the  hairs  of  his  head  into  plants,  the  hairs  of  his  body  into 
trees,  and  his  blood  and  semen  are  placed  in  water,  what 
then  becomes  of  this  person  (purusa)  ? ' 

'Artabhaga,  my  dear,  take  my  hand.  We  two  only  will 
know  of  this.  This  is  not  for  us  two  [to  speak  of]  in  public/ 

The  two  went  away  and  deliberated.  What  they  said  was 
karma  (action).  What  they  praised  was  karma.  Verily,  one 
becomes  good  by  good  action,  bad  by  bad  action. 

Thereupon  Jaratkarava  Artabhaga  held  his  peace. 

1  Supplying  ya  evam  veda,  as  in  3.  3.  2  and  1.2.  7. 


110 


BRIHAD-ARANYAKA  UPANISHAD    [-3.4.1 

THIRD  BRAHMANA 
"Where  the  offerers  of  the  horse-sacrifice  go 

i.  Then  Bhujyu  Lahyayani  questioned  him.  £  Yajfiavalkya/ 
said  he,  ( we  were  traveling  around  as  wanderers  among  the 
Madras.  As  such  we  came  to  the  house  of  Pataficala  Kapya. 
He  had  a  daughter  who  was  possessed  by  a  Gandharva.  We 
asked  him  :  "  Who  are  you  ?  "  He  said  :  "  I  am  Sudhanvan, 
a  descendant  of  Angiras."  When  we  were  asking  him  about 
the  ends  of  the  earth,  we  said  to  him  :  "  What  has  become  of 
the  Parikshitas  ?  What  has  become  of  the  Parikshitas  ?  "— 
I  now  ask  you,  Yajnavalkya.  What  has  become  of  the  Pari- 
kshitas ? ' 

a.  He  said  :  '  That  one  doubtless  said, c{  They  have,  in  truth, 
gone  whither  the  offerers  of  the  horse-sacrifice  go." ' 

'  Where,  pray,  do  the  offerers  of  the  horse-sacrifice  go? ' 

c  This  inhabited  world,  of  a  truth,  is  as  broad  as  thirty-two 
days  [i.e.  days'  journeys]  of  the  sun-god's  chariot.  The  earth, 
which  is  twice  as  wide,  surrounds  it  on  all  sides.  The  ocean, 
which  is  twice  as  wide,  surrounds  the  earth  on  all  sides.  Then 
there  is  an  interspace  as  broad  as  the  edge  of  a  razor  or  the 
wing  of  a  mosquito.  Indra,  taking  the  form  of  a  bird,  delivered 
them  [i.e.  the  Parikshitas]  to  Wind.  Wind,  placing  them  in 
himself,  led  them  where  the  offerers  of  the  horse-sacrifice 
were.  Somewhat  thus  he  [i.e.  Sudhanvan]  praised  Wind. 
Therefore  Wind  alone  is  individuality  (vyasti).  Wind  is 
totality  (samastf).  He  who  knows  this  overcomes  a  second 
death.' 

Thereupon  Bhujyu  Lahyayani  held  his  peace. 

FOURTH  BRAHMANA 
The  theoretical  unknowability  of  the  immanent  Brahma 

i.  Then  Ushasta  Cakrayana  questioned  him.  '  Yajnavalkya/ 
said  he,  '  explain  to  me  him  who  is  the  Brahma  present  and 
not  beyond  our  ken,  him  who  is  the  Soul  in  all  things.' 
'  He  is  your  soul  (dtman),  which  is  in  all  things.' 
c  Which  one,  O  Yajnavalkya,  is  in  all  things  ?  ' 
*  He  who  breathes  in  with  your  breathing  in  (frana)  is  the 

in 


3-4-  i-]    BRIHAD-ARANYAKA  UPANISHAD 

Soul  of  yours,  which  is  in  all  things.     He  who  breathes  out  with 
your  breathing  out  (apand]  is  the  Soul  of  yours,  which  is  in  all 
things.     He  who  breathes  about  with  your  breathing  about 
(vyana]  is  the  Soul  of  yours,  which  is  in  all  things.     He  who 
breathes  up  with  your  breathing  up  (uddna)  is  the  Soul  of  yours, 
which  is  in  all  things.     He  is  your  soul,  which  is  in  all  things.' 
a.  Ushasta  Cakrayana  said :  '  This  has  been  explained  to 
me  just  as  one  might  say,  <cThis  is  a  cow.    This  is  a  horse." 
Explain  to  me  him  who  is  just  the  Brahma  present  and  not 
beyond  our  ken,  him  who  is  the  Soul  in  all  things.1 
c  He  is  your  soul,  which  is  in  all  things/ 
£  Which  one,  O  Yajnavalkya,  is  in  all  things  ? ' 
c  You  could  not  see  the  seer  of  seeing.     You  could  not  hear 
the  hearer  of  hearing.     You  could  not  think  the  thinker  of 
thinking.    You   could    not   understand  the   undcrstander  of 
understanding.      He   is   your  soul,  which   is    in  all    things. 
Aught  else  than  Him  [or,  than  this]  is  wretched.' 
Thereupon  Ushasta  Cakrayana  held  his  peace. 

FIFTH  BRAHMANA 
The  practical  way  of  Imowing  Brahma — by  asceticism 

i.  Now  Kahola  Kaushltakeya  questioned  him.  *  Yajna- 
valkya/ said  he,  '  explain  to  me  him  who  is  just  the  Brahma 
present  and  not  beyond  our  ken,  him  who  is  the  Soul  in 
all  things.1 

'  He  is  your  soul,  which  is  in  all  things/ 
1  Which  one,  O  Yajnavalkya,  is  in  all  things  ? ' 
'  He  who  passes  beyond  hunger  and  thirst,  beyond  sorrow 
and  delusion,  beyond  old  age  and  death — Brahmans  who  know 
such  a  Soul  overcome  desire  for  sons,  desire  for  wealth,  desire 
for  worlds,  and  live  the  life  of  mendicants.  For  desire  for  sons 
is  desire  for  wealth,  and  desire  for  wealth  is  desire  for  worlds, 
for  both  these  are  merely  desires.  Therefore  let  a  Brahman 
become  disgusted  with  learning  and  desire  to  live  as  a  child. 
When  he  has  become  disgusted  both  with  the  state  of  childhood 
and  with  learning,  then  he  becomes  an  ascetic  (muni).  When 
he  has  become  disgusted  both  with  the  non-ascetic  state  and 
with  the  ascetic  state,  then  he  becomes  a  Brahman/ 

us 


BRIHAD-ARANYAKA  UPANISHAD       [-3.6 

'  By  what  means  would  he  become  a  Brahman  ? ' 
1  By  that  means  by   which  he  does  become  such  a  one. 
Aught  else  than  this  Soul  (Atman)  is  wretched/ 
Thereupon  Kahola  Kaushitakeya  held  his  peace. 


SIXTH  BRAHMANA 
The  regressus  to  Brahma,  the  ultimate  world-ground 

Then  GargI  Vacaknavi  questioned  him.  '  Yajnavalkya,'  said 
she,  c  since  all  this  world  is  woven,  warp  and  woof,  on  water, 
on  what,  pray,  is  the  water  woven,  warp  and  woof? ' 

'  On  wind,  O  GargI/ 

c  On  what  then,  pray,  is  the  wind  woven,  warp  and  woof? ' 

c  On  the  atmosphere-worlds,  O  GargI/ 

'On  what  then,  pray,  are  the  atmospheie- worlds  woven, 
warp  and  woof? ' 

1  On  the  worlds  of  the  Gandharvas,  O  GargI/ 

'  On  what  then,  pray,  are  the  worlds  of  the  Gandhaivas 
woven,  warp  and  woof? ' 

:  On  the  worlds  of  the  sun,  O  GargI ' 

*  On  what  then,  pray,  are  the  worlds  of  the  sun  woven,  warp 
and  woof  ? ' 

*  On  the  worlds  of  the  moon,  O  GargI/ 

e  On  what  then;  pray,  are  the  worlds  of  the  moon  woven, 
warp  and  woof?  * 

6  On  the  worlds  of  the  stars,  O  GargI/ 

1  On  what  then,  pray,  are  the  worlds  of  the  stars  woven, 
warp  and  woof? ' 

'  On  the  worlds  of  the  gods,  O  GargI.' 

1  On  what  then,  pray,  are  the  worlds  of  the  gods  woven, 
warp  and  woof?' 

'  On  the  worlds  of  Indra,  O  GargI/ 

'  On  what  then,  pray,  are  the  worlds  of  Indra  woven,  warp 
and  woof?' 

f  On  the  worlds  of  Prajapati,  O  GargI/ 

(  On  what  then,  pray,  are  the  worlds  of  Prajapati  woven, 
warp  and  woof?' 

'  On  the  worlds  of  Brahma,  O  GargI/ 

113  I 


3.6-]       BRIHAD-ARANYAKA  UPANISHAD 

1  On  what  then,  pray,  are  the  worlds  of  Brahma  woven, 
warp  and  woof?' 

Yajfiavalkya  said :  c  Gargl,  do  not  question  too  much,  lest 
your  head  fall  off.  In  truth  you  are  questioning  too  much 
about  a  divinity  about  which  further  questions  cannot  be  asked. 
Gaigl,  do  not  over-question.5 

Thereupon  Gargl  Vacaknavi  held  her  peace. 


SEVENTH  ERAHMANA 

Wind,  the  string  holding  tk©  world  together ;  the  immortal 
pantheistic  Soul,  the  Inner  Controller 

1.  Then  Uddalaka  Arum  questioned  him.    'Yajfiavalkya,' 
said  he, '  we  were  dwelling  among  the  Madras  in  the  house  of 
Patancala   Kapya,  studying  the  sacrifice.      He  had   a  wife 
possessed  by  a  spirit  (gandharvd).     We  asked  him  :  "  Who  arc 
you  ?  "    He  said  :  "  I  am  Kabandha  Atharvana."     He  said  to 
Patancala  Kapya  and  to  us  students  of  the  sacrifice  :  fCDo  you 
know,  O  Kapya,  that  thread  by  which  this  world  and  the 
other  world  and  all  things  are  tied  together  ? "  Patancala  Kapya 
said:  "I  do  not  know  it,  Sir/5     He  said  to  Patancala  Kapya 
and  to  us  students  of  the  sacrifice :  *  Pray  do  you  know,  O 
Kapya,  that  Inner  Controller  who  from  within  controls  this 
world  and  the  other  world  and  all  things  ?  "  Patancala  Kapya 
said :  "  I  do  not  know  him,  Sir."     He  said  to  Patancala  Kapya 
and  to  us  students  of  the  sacrifice :  a  Verily,  Kapya,  he  who 
knows  that  thread  and  the  so-called  Inner  Controller  knows 
Brahma,  he  knows  the  worlds,  he  knows  the  gods,  he  knows 
the  Vedas,  he  knows  created  things,  he  knows  the  Soul,  he 
knows  everything/'     Thus  he  [i.e.  the  spirit]  explained  it  to 
them.    And  I  know  it.     If  you,  O  Yajfiavalkya,  drive  away 
the  Brahma-cows  without  knowing  that  thread  and  the  Inner 
Controller,  your  head  will  fall  off/ 

'  Verily,    I  know   that   thread  and  the  Inner  Controller, 
0  Gautama.' 

;  Any  one  might  say  "I  know,  I  know."      Do  you  tell  what 
you  know/ 

2.  He  [i.  e.  Yajnavalkya]  said  :  *  Wind,  verily,  O  Gautama, 

114 


BRIHAD-ARANYAKA  UPANISHAD  [-3.7.10 

5s  that  thread.  By  wind,  verily,  O  Gautama,  as  by  a  thread, 
this  world  and  the  other  world  and  all  things  are  tied  together. 
Therefore,  verily,  O  Gautama,  they  say  of  a  deceased  person, 
"  His  limbs  become  unstrung,"  foi  by  wind,  O  Gautama,  as  by 
a  thread,  they  are  strung  together/ 

'  Quite  so,  O  Yajnavalkya.     Declare  the  Inner  Controller/ 
3.  l  He  who,  dwelling  in  the  earth,  yet  is  other  than  the 
earth,  whom  the  earth  does  not  know,  whose  body  the  earth 
is,  who  controls  the  earth  from  within—He  is  your  Soul,  the 
Inner  Controller,  the  Immortal. 

4-  He  who,  dwelling  in  the  waters,  yet  is  other  than  the 
waters,  whom  the  waters  do  not  know,  whose  body  the  waters 
are,  who  controls  the  waters  from  within— He  is  your  Soul,  the 
Inner  Controller,  the  Immortal. 

5-  He  who,  dwelling  in  the  fire,  yet  is  other  than  the  fire, 
whom  the  fire  does  not  know,  whose  body  the  fire  is,  who 
controls  the  fire  from  within— He  is  your  Soul,  the  Inner 
Controller,  the  Immortal. 

6.  He  who,  dwelling  in  the  atmosphere,  yet  is  other  than 
the  atmosphere,  whom  the  atmosphere  does  not  know,  whose 
body  the  atmosphere  is,  who  controls  the  atmosphere  from 
within — He  is  your  Soul,  the  Inner  Controller,  the  Immortal. 

7.  He  who,  dwelling  in  the  wind,  yet  is  other  than  the 
wind,  whom  the  wind  does  not  know,  whose  body  the  wind  is, 
who  controls  the  wind  from  within — He  is  your  Soul,  the  Inner 
Controller,  the  Immortal. 

8.  He  who,  dwelling  in  the  sky,  yet  is  other  than  the  sky, 
whom  the  sky  does  not  know,  whose  body  the  sky  is,  who 
controls  the  sky  from  within — He  is  your   Soul,  the  Inner 
Controller,  the  Immortal. 

9.  He  who,  dwelling  in  the  sun,  yet  is  other  than  the  sun, 
whom  the  sun  does  not  know,  whose  body  the  sun  is,  who 
controls  the   sun  from    within — He  is  your  Soul,  the  Inner 
Controller,  the  Immortal. 

10.  He  who,  dwelling  in  the  quarters  of   heaven,  yet  is 
other  than  the  quarters  of  heaven,  whom  the  quarters  of  heaven 
do  not  know,  whose  body  the  quarters  of  heaven  are,  who 
controls  the  quarters  of  heaven  from  within — He  is  your  Soul 
the  Inner  Controller,  the  Immortal, 

115  I  i 


37.H-]  BRIHAD-ARANYAKA  UPANISHAD 

11.  He  who,  dwelling  in  the  moon  and  stars,  yet  is  other 
than  the  moon  and  stars,  whom  the  moon  and  stars  do  not 
know,  whose  body  the  moon  and  stars  are,  who  controls  the 
moon  and  stars  from  within — He  is  your  Soul,  the  Inner  Con- 
troller, the  Immoital. 

12.  He  who,  dwelling  in  space,  yet  is  other  than  space, 
whom  space  does  not  know,  whose  body  space  is,  who  controls 
space  from  within — He  is  your  Soul,  the  Inner  Controller,  the 
Immortal. 

13.  He  who,  dwelling  in  the  darkness,  yet  is  other  than  the 
darkness,  whom  the  darkness  does  not  know,  whose  body  the 
darkness  is,  who  controls  the  darkness  from  within — He  is  your 
Soul,  the  Inner  Controller,  the  Immortal. 

14  He  who,  dwelling  in  the  light,  yet  is  other  than  the  light, 
whom  the  light  does  not  know,  whose  body  the  light  is,  who 
controls  the  light  from  within — He  is  your  Soul,  the  Inner 
Controller,  the  Immortal. 

— Thus  far  with  reference  to  the  divinities.  Now  with  refer- 
ence to  material  existence  (adhi-bhuta). — 

15.  He  who,  dwelling  in   all  things,  yet  is  other  than  all 
things,  whom  all  things  do  not  know,  whose  body  all  things 
are,  who  controls  all  things  from  within — He  is  your  Soul,  the 
Inner  Controller,  the  Immortal. 

— Thus  far  with  reference  to  material  existence.  Now  with 
reference  to  the  self. — 

16.  He  who,  dwelling  in  breath,  yet  is  other  than  breath, 
whom  the  breath  does  not  know,  whose  body  the  breath  is, 
who  controls  the  breath  from  within — He  is  your  Soul,  the 
Inner  Controller,  the  Immortal.  ^ 

17.  He  who,  dwelling  in  speech,  yet  is  other  than  speech, 
whom  the  speech  does  not  know,  whose  body  the  speech  is,  who 
controls  the  speech  from  within — He  is  your  Soul,  the  Inner 
Controller,  the  Immortal. 

1 8.  He  who,  dwelling  in  the  eye,  yet  is  other  than  the  eye, 
whom  the  eye  does  not  know,  whose  body  the  eye  is,  who 
controls  the  eye  from  within — He  is  your  Soul,  the  Inner  Con- 
troller, the  Immortal. 

19.  He  who,  dwelling  in  the  ear,  yet  is  other  than  the  ear, 
whom  the  ear  does  not  know,  whose  body  the  ear  is,  who 


BRIHAD-ARANYAKA  UPANISHAD     [-3.8.3 

controls  the  ear  from  within— He  is  your  Soul,  the  Inner  Con- 
troller, the  Immortal. 

30.  He  who,  dwelling  in  the  mind,  yet  is  other  than  the 
mind,  whom  the  mind  does  not  know,  whose  body  the  mind  is, 
who  controls  the  mind  from  within — He  is  your  Soul,  the 
Inner  Controller,  the  Immortal. 

3 1.  He  who,  dwelling  in  the  skin,  yet  is  other  than  the  skin, 
whom  the  skin  does  not  know,  whose  body  the  skin  is,  who 
controls  the  skin   from   within — He  is  your  Soul,  the  Inner 
Controller,  the  Immortal. 

22.  He  who,  dwelling  in  the  understanding,  yet  is  other 
than  the  understanding,  whom  the  understanding  does  not  know, 
whose  body  the  understanding  is,  who  controls  the  under- 
standing from  within — He  is  your  Soul,  the  Inner  Controller, 
the  Immortal. 

23.  He  who,  dwelling  in  the  semen,  yet  is  other  than  the 
semen,  whom  the  semen  does  not  know,  whose  body  the  semen 
is,  who  controls  the  semen  from  within — He  is  your  Soul,  the 
Inner  Controller,  the  Immortal. 

He  is  the  unseen  Seer,  the  unheard  Hearer,  the  unthought 
Thinker,  the  ununderstood  Understander.  Other  than  He  there 
is  no  seer.  Other  than  He  there  is  no  hearer.  Other  than  He 
there  is  no  thinker.  Other  than  He  there  is  no  understander. 
He  is  your  Soul,  the  Inner  Controller,  the  Immortal.3 

Thereupon  Uddalaka  Aruni  held  his  peace, 

EIGHTH  BRAHMANA 

The  ultimate  warp  of  the  world — tlie  unqualified  Imperishable 
w 

i.  Then  [Gargl]  Vacaknavl  said  :  'Venerable  Brahmans,  lo, 
I  will  ask  him  [i.e.  Yajnavalkya]  two  questions.  If  he  will 
answer  me  these,  not  one  of  you  will  surpass  him  in  discussions 
about  Brahma.3 

'  Ask,  Gargl/ 

a.  She  said  :  '  As  a  noble  youth  of  the  Kasls  or  of  the 
Videhas  might  rise  up  against  you,  having  strung  his  unstrung 
bow  and  taken  two  foe-piercing  anows  in  his  hand,  even  so, 
O  Yajnavalkya,  have  I  risen  up  against  you  with  two  questions. 
Answer  me  these/ 

117 


3.8,2-]    BRIHAD-ARANYAKA  UPANISHAD 

Yajnavalkya  said :   6  Ask,  Gargi.' 

3.  She  said  :  '  That,  O  Yajnavalkya,  which  is  above  the  sky, 
that  which  is  beneath  the  eaith,  that  which  is  between  these  two, 
sky  and  earth,  that  which  people  call  the  past  and  the  present 
and  the  future — across  what  is  that  woven,  warp  and  woof  ? ' 

4.  He  said :  ( That,  O  Gargi,  which  is  above  the  sky,  that 
which  is  beneath  the  earth,  that  which  is  between  these  two,  sky 
and  earth,  that  which  people  call  the  past  and  the  present  and 
the  future — across  space  is  that  woven,  warp  and  woof/ 

5.  She  said  :   *  Adoration  to  you,  Yajnavalkya,  in  that  you 
have  solved  this  question  for  me.     Prepare  yourself  for  the 
other,' 

6  Ask,  Gargi.' 

6.  She  said :  '  That,  O  Yajnavalkya,  which  is  above  the  sky, 
that  which  is  beneath  the  earth,  that  which  is  between  these  two, 
sky  and  earth,  that  which  people  call  the  past  and  the  present 
and  the  future — across  what  is  that  woven,  warp  and  woof?3 

7.  He  said :  '  That,  0  Gargi,  which  is  above  the  sky,  that 
which  is  beneath  the  earth,  that  which  is  between  these  two,  sky 
and  earth,  that  which  people  call  the  past  and  the  present  and 
the  future — across  space  alone  is  that  woven,  warp  and  woof.' 

4  Across  what  then,  pray,  is  space  woven,  warp  and  woof? ' 

8.  He  said  :   *  That,  O  Gargi,  Brahmans  call  the  Imperish- 
able (aksard).     It  is  not  coarse,  not  fine,  not  short,  not  long, 
not  glowing   [like  fire],  not   adhesive   [like    water],  without 
shadow  and  without  darkness,  without  air  and  without  space, 
without  stickiness,   (intangible),1   odorless,   tasteless,   without 
eye,  without  ear,  without  voice,  without  wind,  without  energy,, 
without  breath,  without  mouth,  (without  personal  or   family 
name,  unaging,  undying,  without  fear,  immortal,  stainless,  not 
uncovered,  not  covered),1  without  measure,  without  inside  and 
without  outside 

It  consumes  nothing  soever. 
No  one  soever  consumes  it. 

9.  Verily,  O  Gargi,  at  the  command  of  that  Imperishable 
the  sun  and  the  moon  stand  apart.    Verily,  O  Gargi,  at  the 
command  of  that  Imperishable  the  earth  and  the  sky  stand 

1  A  Madhyamdma  addition. 

118 


BRIHAD-ARANYAKA  UPANISHAD    [-3.9.1 

apart.  Verily,  O  Gargi,  at  the  command  of  that  Imperishable 
the  moments,  the  hours,  the  days,  the  nights,  the  fortnights, 
the  months,  the  seasons,  and  the  years  stand  apart.  Verily, 
O  Gargi,  at  the  command  of  that  Imperishable  some  livers 
flow  from  the  snowy  mountains  to  the  east,  others  to  the  west, 
in  whatever  diiection  each  flows,  Verily,  O  Gargi,  at  the 
command  of  that  Imperishable  men  praise  those  who  give,  the 
gods  are  desirous  of  a  sacrificer,  and  the  fathers  [are  desirous] 
of  the  Manes-sacrifice. 

10.  Verily,  O  Gargi,  if  one  pei forms  sacrifices  and  worship 
and  undergoes  austerity  in  this  world  for  many  thousands  of 
years,  but  without  knowing  that  Imperishable,  limited  indeed 
is  that  [work]  of  his.     Verily,  0  Gargi,  he  who  departs  from 
this  world   without   knowing  that   Imperishable  is  pitiable 
But,  O  Gargi,  he  who  departs  from  this  world  knowing  that 
Imperishable  is  a  Brahman. 

11.  Verily,  O  Gargi,  that  Imperishable  is  the  unseen  Seer, 
the  unheard  Hearer,  the  unthought  Thinker,  the  ununderstood 
Understander.     Other    than   It  there  is   naught    that   sees. 
Other  than  It  there  is  naught  that  hears.     Other  than   It 
there  is  naught  that  thinks.     Other  than  It  there  is  naught 
that  understands.      Across   this   Imperishable,   O    Gargi,    is 
space  woven,  warp  and  woof.' 

13.  She  said:  'Venerable  Brahmans,  you  may  think  it  a 
great  thing  if  you  escape  from  this  man  with  [merely]  making 
a  bow.  Not  one  of  you  will  surpass  him  in  discussions  about 
Brahma/ 

Thereupon  [Gargi]  Vacaknavl  held  her  peace. 


NINTH  BRAHMANA 

Regressus  of  the  numerous  gods  to  the  unitary  Brahma 

I.  Then  Vidagdha  Sakalya  questioned  him.  '  How  many 
gods  are  there,  Yajfiavalkya  ? ' 

He  answered  in  accord  with  the  following  Nivid  (invoca- 
tionary  formula) :  '  As  many  as  are  mentioned  in  the  Nimd 
of  the  Hymn  to  All  the  Gods,  namely,  three  hundred  and 
three,  and  three  thousand  and  three  [=3,306].' 

119 


3-9-H     BRIHAD-ARANYAKA  UPANISHAD 

( Yes/  said  he, '  but  just  how  many  gods  are  there,  Yajna- 
valkya  ? ' 

'Thuty-three/ 

4  Yes/  said  he,  '  but  just  how  many  gods  are  there,  Yajna- 
valkya  ? ' 

4  Six.5 

1  Yes,'  said  he,  'but  just  how  many  gods  are  theie,  Yajna- 
valkya  ? ' 

4  Three/ 

'  Yes,'  said  he,  '  but  just  how  many  gods  are  there,  Yajna- 
valkya  ? ' 

4  Two.' 

*  Yes,'  said  he,  'but  just  how  many  gods  are  there,  Yajna- 
valkya  ? ' 

4  One  and  a  half.' 

*  Yes/  said  he,  '  but  just  how  many  gods  are  there,  Yajna- 
valkya  ? 3 

4  One/ 

*  Yes/  said  he,  *  which  are  those  three  hundred  and  three, 
and  those  three  thousand  and  three? ' 

a.  He  [i.e.  Yajnavalkya]  said  :  '  Those  are  only  their  powers 
(ma/nman).  There  are  just  thirty- three  gods/ 

'  Which  are  those  thirty-three  ? ' 

'  Eight  Vasus,  eleven  Rudras,  twelve  Adityas.  Those  are 
thirty-one.  Indra  and  Prajapati  make  thirty-three/ 

3.  *  Which  are  the  Vasus  ? ' 

1  Fire,  earth,  wind,  atmosphere,  sun,  sky,  moon,  and  stars. 
These  are  Vasus,  for  upon  them  this  excellent  (vasu)  world  is 
set,  (for  they  give  a  dwelling  (vasayante)  to  the  world),1  There- 
fore they  are  called  Vasus/ 

4.  '  Which  are  the  Rudras  ?  ' 

'  These  ten  breaths  in  a  person,  and  the  self  as  the  eleventh. 
When  they  go  out  from  this  mortal  body,  they  make  us  lament. 
So,  because  they  make  us  lament  (Vrztd),  therefore  they  are 
Rudras/ 

5-  '  Which  are  the  Adityas  ? ' 

'  Verily,  the  twelve  months  of  the  year.    These  are  Adityas, 
for  they  go  carrying  along  this  whole  world.     Since  they  go 
1  A  Madhyamdma  addition.    Cf.  Chand.  3.  16.  I. 
120 


BRIHAD-ARANYAKA  UPANISHAD    [-3.9.11 

(yanti)  carrying  along  (d-da)  this  whole  world,  therefore  they 
are  called  Adityas/ 

6.  4  Which  is  Indra?     Which  is  Prajapati? ' 

1  The  thunder,  verily,  is  Indra.     The  sacrifice  is  Prajapati/ 

f  Which  is  the  thunder  ?  ' 

'  The  thunderbolt/ 

4  Which  is  the  sacrifice  ?  ' 

'  The  sacrificial  animals.' 

7.  *  Which  are  the  six  [gods]  ? ' 

'  Fire,  earth,  wind,  atmosphere,  sun,  and  sky.  These  are  the 
six,  for  the  whole  world  is  these  six.' 

8.  '  Which  are  the  three  gods  ? ' 

'They,  verily,  are  the  three  worlds,  for  in  them  all  these 
gods  exist.' 

s  Which  are  the  two  gods  ? J 

4  Food  and  breath/ 

4  Which  is  the  one  and  a  half  ? ' 

4  This  one  here  who  purifies  [i.  e.  the  wind]/ 

9.  Then  they  say :  '  Since  he  who  purifies  is  just  like  one,, 
how  then  is  he  one  and  a  half? ' 

'  Because  in  him  this  whole  world  did  prosper  (adhyardhnoi)* 
Therefore  he  is  one  and  a  half  (adhyardhd)? 
'  Which  is  the  one  god  ?  ' 
4  Breath,'  said  he.     4  They  call  him  Brahma,  the  Yon  (tyd)? 

Eight  different  Persons  and  their  corresponding  divinities 

10.  [Sakalya  said :]  4  Verily,  he  who  knows  that  Person  whose 
abode  is  the  earth,  whose  world  is  fire,  whose  light  is  mind, 
who  is  the  last  source  of  every  soul — he,  verily,  would  be  a 
knower,  O  Yajnavalkya/ 

[Yajnavalkya  said :]  4  Verily,  I  know  that  Person,  the  last 
source  of  every  soul,  of  whom  you  speak.  This  very  person 
who  is  in  the  body  is  He.  Tell  me,  Sakalya,  who  is  his  god?1 

'  The  Immortal/  said  he. 

IT.  [Sakalya  said :]  4  Verily,  he  who  knows  that  Person  whose 
abode  is  desire,  whose  world  is  the  heart,  whose  light  ismind, 
who  is  the  last  source  of  every  soul— he,  verily,  would  be  a 
knower,  O  Yajnavalkya/ 

[Yajnavalkya  said :]  <  Verily,  I  know  that  Person,  the  last 


3.9.  ii-]    BRIHAD-ARANYAKA  UPANISHAD 

source  of  every  soul,  of  whom  you  speak.    This  very  person  who 
is  made  of  desire  is  He     Tell  me,  Sakalya,  who  is  his  god  ? ' 
4  Women,'  said  he. 

12.  [Sakalya  said  :]  *  Verily,  he  who  knows  that  Person  whose 
abode  is  forms  (rupd),  whose  world  is  the  eye,  whose  light  is 
mind,  who  is  the  last  source  of  every  soul    he,  verily,  would 
be  a  knower,  O  Yajnavalkya.' 

4  Verily,  I  know  that  Person,  the  last  source  of  every  soul,  of 
whom  you  speak.  That  very  person  who  is  in  the  sun  is  He. 
Tell  me,  Sakalya,  who  is  his  god  ? ' 

'Truth/  said  he. 

13.  [Sakalya said :]  'Verily,  he  who  knows  that  Person  whose 
abode  is  space  (akasa),  whose  world  is  the  ear,  whose  light  is 
mind,  who  is  the  last  source  of  every  soul — he,  verily,  would 
be  a  knower,  O  Yajfiavalkya.' 

1  Verily,  I  know  that  Person,  the  last  source  of  every  soul,  of 
whom  you  speak.  This  very  person  who  is  in  hearing  and  who 
is  in  echo  is  He.  Tell  me,  Sakalya,  who  is  his  god  ? ' 

4  The  quarters  of  heaven/  said  he. 

14.  [Sakalya  said :]  'Verily, he  who  knows  that  Personwhose 
abode  is  darkness  (tamas\  whose  world  is  the  heart,  whose 
light  is  mind,  who  is  the  last  source  of  every  soul — he,  verily, 
would  be  a  knower,  O  Yajfiavalkya.' 

'  Verily,  I  know  that  Person,  the  last  source  of  every  soul,  of 
whom  you  speak.  This  very  person  who  is  made  of  shadow  is 
He.  Tell  me,  Sakalya,  who  is  his  god  ? ; 

'Death,3  said  he. 

15.  [Sakalya  said  :]  'Verily,  he  who  knows  that  Personwhose 
abode  is  forms  (rilpa),  whose  world  is  the  eye,  whose  light  is 
mind,  who  is  the  last  source  of  every  soul — he,  verily,  would  be 
a  knower,  0  Yajfiavalkya/ 

*  Verily,  I  know  that  Person,  the  last  source  of  every  soul,  of 
whom  you  speak.  This  very  person  who  is  in  the  mirror  is 
He,  Tell  me,  Sakalya,  who  is  his  god  ? ' 

'Life  (*WH)/  said  he. 

1 6.  [Sakalya  said  :]  'Verily, he  who  knows  that  Personwhose 
abode  is  water,  whose  world  is  the  heart,  whose  light  is  -mind, 
who  is  the  last  source  of  every  soul — he,  verily,  would  be  a 
knower,  O  Yajnavalkya.' 


BRIHAD-ARANYAKA  UPANISHAD     [-3.9.21 

*  Verily,  I  know  that  Person,  the  last  source  of  every  soul,  of 
whom  you  speak.     This  very  person  who  is  in  the  waters  is 
He.     Tell  me,  Sakalya,  who  is  his  god  ? 3 

*  Varuna/  said  he. 

1 7.  [Sakalya  said :]  f  Verily,he  who  knows  that  Person  whose 
abode  is  semen,  whose  world  is  the  heart,  whose  light  is  mind, 
who  is  the  last  source  of  every  soul— he,  verily,  would  be  a 
knower,  O  Yajnavalkya/ 

'  Verily,  I  know  that  Person,  the  last  source  of  every  soul,  of 
whom  you  speak.  This  very  person  who  is  made  of  a  son  is 
He.  Tell  me,  Sakalya,  who  is  his  god  ? J 

'Prajapati/  said  he. 

1 8.  'Sakalya/   said  Yajnavalkya,   'have   those    Brahmans 
made  you  their  coal-destroyer  ? ' l 

Mve  directions  in  space,  their  regent  gods,  and  their  bases 

19.  '  Yajnavalkya/.  said  Sakalya, t  by  knowing  what  Brahma 
is  it  that  you  have  talked  down  the  Brahmans  of  the  Kurupafi- 
calas  ? ' 

'  I  know  the  quarters  of  heaven  together  with  their  gods  and 
their  bases.' 

4  Since  you  know  the  quarters  of  heaven  together  with 
their  gods  and  their  bases,  [20]  what  divinity  have  you  in  this 
eastern  quarter  ? ' 

<  The  sun/ 

*  That  sun — on  what  is  it  based  ? ' 
'  On  the  eye/ 

c  And  on  what  is  the  eye  based  ? ' 

1  On  appearance,  for  with  the  eye  one  sees  appearances/ 

*  And  on  what  are  appearances  based  ? ' 

{  On  the  heart/  he  said, '  for  with  the  heart  one  knows  appear- 
ances, for  on  the  heart  alone  appearances  are  based/ 

'  Quite  so,  Yajnavalkya/ 

21.  [Sakalya  said :]  *  What  divinity  have  you  in  this  southern 
(daksina)  quarter  ? ' 

1  Yama/ 

'  That  Yama — on  what  is  he  based  ?  ' 

'  On  sacrifice.' 

1  Literally,  ' remover  of  burning  coals' ;  'a  cat's-paw/  as  Muller  suggests. 

133 


3-9- **-]    BRIHAD-ARANYAKA  UPANISHAD 

t  And  on  what  is  sacrifice  based  ?  ' 
f  On  gifts  to  the  priests  (daksind}' 
6  And  on  \vhat  are  the  gifts  to  the  priests  based  ? ' 

*  On  faith,  for  when  one  has  faith,  then  one  gives  gifts  to  the 
priests.     Verily,  on  faith  the  gifts  to  the  priests  are  based/ 

*  On  what  is  faith  based  ? ' 

'  On  the  heart,'  he  said,  '  for  with  the  heart  one  knows  faith. 
Verily,  on  the  heart  alone  faith  is  based/ 

*  Quite  so,  Yajnavalkya.' 

11.  [Sakalya  said :]  '  What  divinity  have  you  in  this  western 
quarter  ? ' 
'  Varuna/ 

*  That  Varuna — on  what  is  he  based  ? ' 

*  On  water/ 

*  And  on  what  is  water  based  ? J 
'  On  semen.* 

6  And  on  what  is  semen  based  ? ' 

5  On  the  heart     Therefore  they  say  of  a  son  who  is  just  like 
his  father,  "  He  has  slipped  out  from  his  heart,  as  it  were. 
He  is  built  out  of  his  heart."     For  on  the  heart  alone  semen 
is  based/ 

'Quite  so,  Yajnavalkya/ 

33.  [Sakalya  said :]  c  What  divinity  have  you  in  this  northern 
quarter  ?  ' 
'Sorna/ 

6  That  Soma— on  what  is  he  based? ? 
6  On  the  Diksha  [initiatory]  rite/ 

'  And  on  what  is  the  Diksha  rite  based  ?  ' 

'  On  truth.  Therefore  they  say  to  one  who  is  initiated, c<  Speak 
the  truth !  "  For  on  truth  alone  the  Diksha  rite  is  based/ 

f  And  on  what  is  truth  based  ?  ' 

f  On  the  heart/  he  said,  '  for  with  the  heart  one  knows  truth. 
Verily,  on  the  heart  alone  truth  is  based/ 

4  Quite  so,  Yajnavalkya/ 

24.  [Sakalya  said :]  f  What  divinity  have  you  in  this  fixed 
quarter  [L  e.  the  zenith]  ? ' 

'  The  god  Agni/ 

'  That  Agni — on  what  is  he  based  ?  ' 

'  On  speech/ 


BRIHAD-ARANYAKA  UPANISHAD    [-3.9.27 

'  And  on  what  is  speech  based  ? ' 

*  On  the  heart.' 

6  And  on  what  is  the  heart  based  ? ' 

25.  <  You  idiot,'  said  Yajfiavalkya,  *  that  you  will  think  that 
it  could  be  anywhere  else  than  in  ourselves  !  for  if  it  were  any- 
where else  than  in  ourselves,  the  dogs  might  eat  it    or  the 
birds  might  tear  it  to  pieces.' 

The  Soul,  the  Person  taught  in  the  Upanishads 

26,  '  On  what  are  you  and  your  soul  (dtman)  based  ? ' 
e  On  the  in-breath  (fraud)? 

6  And  on  what  is  the  in-bieath  based  ? ' 

4  On  the  out-breath  (apana)' 

'  And  on  what  is  the  out-breath  based  ? ' 

'  On  the  diffused  breath  (vyana)! 

4  And  on  what  is  the  diffused  breath  based?'  ? 

'  On  the  up-breath  (ndana)? 

f  And  on  what  is  the  up-breath  based  * ' 

c  On  the  middle  [or  equalizing]  breath  (samana)? 

( That  Soul  (Atman)  is  not  this,  it  is  not  that  (neti,  neti). 
It  is  unseizable,  for  it  is  not  seized.  It  is  indestructible,  for  it  is 
not  destroyed.  It  is  unattached,  for  it  does  not  attach  itself. 
It  is  unbound.  It  does  not  tremble.  It  is  not  injured. 

These  *  are  the  eight  abodes,  the  eight  worlds,  the  eight  gods, 
the  eight  persons.  He  who  plucks  apait  and  puts  together 
these  persons  and  passes  beyond  them — that  is  the  Person 
taught  in  the  Upanishads  about  whom  I  ask  you. 

If  him  to  me  ye  \\ill  not  tell, 
Your  head  indeed  will  then  fall  off.' 

But  him  £akalya  did  not  know, 
And  so  indeed  his  head  fell  off. 

Indeed,  robbers  carried  off  his  bones,  thinking  they  were  some- 
thing else. 

Man,  a  tree  growing  from  Brahma 

37.  Then  he  [i.e. Yajfiavalkya]  said:  'Venerable  Brahmans, 
let  him  of  you  that  desires  question  me.  Or  do  ye  all  question 

1  That  is,  those  mentioned  in  sections  10-17. 
120 


3.9.27-]    BRIHAD-ARANYAKA  UPANISHAD 

me.  Or  I  will  question  him  of  you  that  desires  [to  be 
questioned]  ;  or  I  will  question  all  of  you/ 

Those  Brahmans,  however,  durst  not. 

28.  Then  he  [i.e.  Yajnavalkya]  questioned  them  with  these 
verses : — 

As  a  tree  of  the  forest, 
Just  so,  surely,  is  man. 
His  hairs  are  leaves. 
His  skin  the  outer  bark. 

From  his  skin  blood, 

Sap  from  the  bark  flows  forth. 

From  him  when  pierced  there  comes  forth 

A  stream,  as  from  the  tree  when  struck. 

His  pieces  of  flesh  are  under-layers  of  wood. 
The  fibre  is  muscle-like,  strong. 
The  bones  are  the  wood  within. 
The  marrow  is  made  resembling  pith. 

A  tree,  when  it  is  felled,  grows  up 
From  the  root,  more  new  again; 
A  mortal,  when  cut  down  by  death — 
From  what  root  does  he  grow  up?1 

Say  not  'from  semen/ 

For  that  is  produced  from  the  living, 

As  the  tree,  forsooth,  springing  from  seed, 

Clearly  arises  without  having  died. 

If  with  its  roots  they  should  pull  up 
The  tree,  it  would  not  come  into  being  again. 
A  mortal,  when  cut  down  by  death — 
From  what  root  does  he  grow  up? 

When  born,  indeed,  he  is  not  born  [again]. 
Who  would  again  beget  him? 

Brahma  is  knowledge,  is  bliss, 

The  final  goal  of  the  giver  of  offerings, 

Of  him,  too,  who  stands  still  and  knows  It. 

J  For  a  similar  comparison  in  Hebrew  literature  see  Job  14,  7-10. 


125 


BRIHAD-ARANYAKA  UPANISHAD  [-4.i.a 


FOURTH   ADHYAYA 
FIRST  BRAHMANA 

King  Janaka  instructed  by  Yajnavalkya :  six  partial 
definitions  of  Brahma 

1.  Janaka,  [king]  of  Videha,  was  seated.   Yajnavalkya  came 
up.     To  him  he  said:  'Yajnavalkya,  for  what  purpose  have 
you  come  ?    Because  you  desire  cattle  or  subtle  disputations  ?' 

'  Indeed,  for  both,  your  Majesty/  he  said. 

2.  '  Let  us  hear  what  anybody  may  have  told  you,'  [con- 
tinued Yajnavalkya]. 

'Jitvan  Sailini  told  me:  "  Brahma,  verily,  is  speech  (vac)"' 
[said  Janaka]. 

'As  a  man  might  say  that  he  had  a  mother,  that  he  had 
a  father,  that  he  had  a  teacher,1  so  did  that  Sailina  say, 
"  Brahma,  verily,  is  speech."  For  he  might  have  thought  (iti), 
'*  What  can  one  have  who  can  not  speak?  "  But  did  he  tell 
you  Its  seat  and  support?' 

'  He  did  not  tell  me.' 

'  Forsooth,  your  Majesty,  that  is  a  one-legged  [Brahma].' 

1  Verily,  Yajnavalkya,  do  you  here  tell  us.' 

'  Its  seat  is  just  speech ;  Its  support,  space  (akasa).  One 
should  worship  It  as  intelligence  (prajna)' 

'  What  is  Its  quality  of  intelligence,  Yajnavalkya? ' 

'Just  speech,  your  Majesty,' said  he.  c Verily,  by  speech, 
your  Majesty,  a  friend  is  recognized.  By  speech  alone,  your 
Majesty,  the  Rig- Veda,  the  Yajur-Veda,  the  Sama-Veda,  the 
[Hymns]  of  the  Atharvans  and  Angirases,2  Legends  (itika$a\ 
Ancient  Lore  (pur and],  Sciences  (vidya),  Mystic  Doctrines 
(upanisad))  Verses  (sloka),  Aphorisms  (sutra\  Explanations 
(anuvyakhyand))  Commentaries  (uyakkyana),  what  is  offered 
in  sacrifice  and  as  oblation,  food  and  drink,  this  world  and 
the  other,  and  all  beings  are  known.  The  highest  Brahma, 
your  Majesty,  is  in  truth  speech.  Speech  does  not  desert  him 

1  That  is,  what  is  self-evident,  what  any  one  might  know.  This  rendering,  it  should 
be  noted,  takes  the  active  bruyat  as  if  it  were  middle  voice — a  late  epic  usage. 

2  A  designation  of  the  Atharva-Veda. 


4.1. H     BRIHAD-ARANYAKA  UPANISHAD 

who,  knowing  this,  worships  it  as  such.  All  things  run  unto 
him.  He,  having  become  a  god,  goes  even  to  the  gods/ 

{ I  will  give  you  a  thousand  cows  with  a  bull  as  large  as  an 
elephant/  said  Janaka,  [king]  of  Videha. 

Yajfiavalkya  replied:  'My  father  thought  that  without  having 
instructed  one  should  not  accept' 

3.  f  Let  us  hear  what  anybody  may  have  told  you/  [con- 
tinued Yajfiavalkya]. 

'  Udanka  Saulbayana  told  me:  "Brahma,  verily,  is  the 
breath  of  life  (prana)"3 

'  As  a  man  might  say  that  he  had  a  mother,  that  he  had 
a  father,  that  he  had  a  teacher,  so  did  that  Saulbayana  say, 
f<  Brahma  is  the  breath  of  life."  For  he  might  have  thought, 
"  What  can  one  have  who  is  without  the  breath  of  life  ?  "  But 
did  he  tell  you  Its  seat  and  support  ? ' 

I  He  did  not  tell  me.5 

c  Forsooth,  your  Majesty,  that  is  a  one-legged  [Brahma].' 

c  Verily,  Yajfiavalkya,  do  you  here  tell  us.3 

4  Its  seat  is  just  the  breath  of  life ;  Its  support,  space.  One 
should  worship  It  as  the  dear  (przya).' 

4  What  is  Its  dearness,  Yajnavalkya  ? ' 

£The  breath  of  life  itself,  your  Majesty/  said  he.  c  Verily, 
out  of  love  for  the  breath  of  life,  your  Majesty,  one  has  sacrifice 
offered  for  him  for  whom  one  should  not  offer  sacrifice,  one 
accepts  from  him  from  whom  one  should  not  accept.  Out 
of  love  of  just  the  breath  of  life,  your  Majesty,  there  arises 
fear  of  being  killed  wherever  one  goes.  The  highest  Brahma, 
your  Majesty,  is  in  truth  the  breath  of  life.  The  breath  of  life 
leaves  not  him  who,  knowing  this,  worships  it  as  such.  All 
things  run  unto  him.  He,  having  become  a  god,  goes  even 
to  the  gods/ 

I 1  will  give  you  a  thousand  cows  with  a  bull  as  large  as  an 
elephant/  said  Janaka,  [king]  of  Videha. 

Yajnavalkya  replied :  c  My  father  thought  that  without  having 
instructed  one  should  not  accept/ 

4.  '  Let  us  hear  what  anybody  may  have  told  you/  [con- 
tinued Yajnavalkya]. 

' Barku  Varshna  told  me:  " Brahma,  verily,  is  sight."' 
'As  a  man  might  say  that  he  had  a  mother,  that  he  had 

138 


BRIHAD-ARANYAKA  UPANISHAD     [-4.1.5 

a  father,  that  he  had  a  teacher,  so  did  that  Varshna  say, 
« Brahma  is  sight  (caksti)"  For  he  might  have  thought, 
"  What  can  one  have  who  can  not  see  ? "  But  did  he  tell  you 
Its  seat  and  support  ? ' 

<  He  did  not  tell  me.' 

'  Forsooth,  your  Majesty,  that  is  a  one-legged  [Brahma].' 

'  Verily,  Yajnavalkya,  do  you  here  tell  us/ 

£Its  seat  is  just  sight;  Its  support,  space.  One  should 
worship  It  as  the  true  (satya)' 

'  What  is  Its  truthfulness,  Yajnavalkya?' 

1  Sight  alone,  your  Majesty/  said  he.  '  Verily,  your  Majesty, 
when  they  say  to  a  man  who  sees  with  his  eyes,  "  Have  you 
seen  ? "  and  he  says,  "  I  have  seen,"  that  is  the  truth.  Verily, 
your  Majesty,  the  highest  Brahma  is  sight.  Sight  leaves  not 
him  who,  knowing  this,  worships  it  as  such.  All  things  run 
unto  him.  He,  becoming  a  god,  goes  to  the  gods.3 

*  I  will  give  you  a  thousand  cows  with  a  bull  as  large  as  an 
elephant,3  said  Janaka,  [king]  of  Videha. 

Yajnavalkya  replied:  '  My  father  thought  that  without 
having  instructed  one  should  not  accept.' 

5.  '  Let  us  hear  what  anybody  may  have  told  you,'  [con- 
tinued Yajnavalkya]. 

c  Gardabhivipita  Bharadvaja  told  me:  "Brahma,  verily,  is 
hearing.'" 

c  As  a  man  might  say  that  he  had  a  mother,  that  he  had 
a  father,  that  he  had  a  teacher,  so  did  that  Bharadvaja  say, 
"  Brahma  is  hearing."  For  he  might  have  thought,  "  What 
can  one  have  who  can  not  hear?"  But  did  he  tell  you  Its 
seat  and  support  ? J 

<  He  did  not  tell  me.' 

£  Forsooth,  your  Majesty,  that  is  a  one-legged  [Brahma].' 
e  Verily,  Yajnavalkya,  do  you  here  tell  us.' 
c  Its  seat  is  just  hearing ;  Its  support,  space.     One  should 
worship  It  as  the  endless  (ananta).' 

4  What  is  Its  endlessness,  Yajnavalkya?' 

*  Just  the  quarters  of  heaven,  your  Majesty/  said  he.    '  There- 
fore, verily,  your  Majesty,  to  whatever  quarter  one  goes,  he 
does  not  come  to  the  end  of  it,  for  the  quarters  of  heaven  are 
endless.      Verily,  your  Majesty,  the  quarteis  of  heaven  are 

129  K 


4.J-5-]    BRIHAD-ARANYAKA  UPANISHAD 

hearing.  Verily,  your  Majesty,  the  highest  Brahma  is  hearing. 
Hearing  does  not  desert  him  who,  knowing  this,  worships  it 
as  such.  All  things  run  unto  him.  He,  becoming  a  god,  goes 
to  the  gods.3 

c  I  will  give  you  a  thousand  cows  with  a  bull  as  large  as  an 
elephant,5  said  Janaka,  [king]  of  Videha. 

Yajnavalkya  replied :  '  My  father  thought  that  without 
having  instructed  one  should  not  accept.' 

6.  '  Let  us  hear  what  anybody  may  have  told  you/  [con- 
tinued Yajnavalkya]. 

*  Satyakama  Jabala  told  me  :  "Brahma,  verily,  is  mind." ' 

£  As  a  man  might  say  that  he  had  a  mother,  that  he  had 
a  father,  that  he  had  a  teacher,  so  did  that  Jabala  say, 
"Brahma  is  mind."  For  he  might  have  thought,  "What 
can  one  have  who  is  without  a  mind  ? "  But  did  he  tell  you 
Its^seat  and  support?' 

'  He  did  not  tell  me.7 

1  Forsooth,  your  Majesty,  that  is  a  one-legged  [Brahma].' 

'  Verily,  Yajnavalkya,  do  you  here  tell  us.' 

£  Its  seat  is  just  the  mind  ;  Its  support,  space.  One  should 
worship  It  as  the  blissful  (ananda).' 

c  What  is  Its  blissfulness,  Yajnavalkya  ?  ' 

'Just  the  mind,  your  Majesty/  said  he.  c Verily,  your 
Majesty,  by  the  mind  one  betakes  himself  to  a  woman.  A  son 
like  himself  is  born  of  her.  He  is  bliss.  Verily,  your  Majesty, 
the  highest  Brahma  is  mind.  Mind  does  not  desert  him  who, 
knowing  this,  worships  it  as  such.  All  things  run  unto  him. 
He,  becoming  a  god,  goes  to  the  gods/ 

'  I  will  give  you  a  thousand  cows  with  a  bull  as  large  as  an 
elephant/  said  Janaka,  [king]  of  Videha. 

Yajnavalkya  replied:  'My  father  thought  that  without 
having  instructed  one  should  not  accept.' 

7.  '  Let  us  hear  what  anybody  may  have  told  you/  [con- 
tinued Yajnavalkya]. 

'Vidagdha  Sakalya  told  me:  "Brahma,  verily,  is  the 
heart.'" 

'  As  a  man  might  say  that  he  had  a  mother,  that  he  had 
a  father,  that  he  had  a  teacher,  so  did  that  Sakalya  say, 
"  Brahma  is  the  heart."  For  he  might  have  thought,  "  What 

130 


BRIHAD-ARANYAKA  UPANISHAD     [-4.3.2 

can  one  have  who  is  without  a  heart?"  But  did  he  not  tell 
you  Its  seat  and  support  ? ' 

4  He  did  not  tell  me/ 

*  Forsooth,  your  Majesty,  that  is  a  one-legged  [Brahma]/ 

'  Verily,  Yajnavalkya,  do  you  here  tell  us/ 

'  Its  seat  is  just  the  heart ;  Its  support,  space.  One  should 
worship  It  as  the  steadfast  (stkiti).' 

'What  is  Its  steadfastness,  Yajnavalkya?7 

'Just  the  heart,  your  Majesty/  said  he.  < Verily,  your 
Majesty,  the  heart  is  the  seat  of  all  things.  Verily,  your 
Majesty,  the  heart  is  the  support  (pratistka)  of  all  things,  for 
on  the  heart  alone,  your  Majesty,  all  things  are  established 
(prattsthitd).  Veiily,  your  Majesty,  the  highest  Brahma  is 
the  heart  The  heart  does  not  leave  him,  who,  knowing  this, 
worships  it  as  such.  All  things  run  unto  him.  He,  becoming 
a  god,  goes  to  the  gods/ 

'  I  will  give  you  a  thousand  cows  with  a  bull  as  large  as  an 
elephant/  said  Janaka,  [king]  of  Videha. 

Yajnavalkya  replied:  'My  father  thought  that  without 
having  instructed  one  should  not  accept/ 


SECOND  BRAHMANA 
Concerning  the  soul,  its  bodily  and  uniTersal  relations 

1.  Janaka,  [king]  of  Videha,  descending  from  his  cushion 
and  approaching,  said  :  c  Adoration  to  you,  Yajnavalkya.     Do 
you  instruct  me.' 

He  [i.e.  Yajnavalkya]  said:  'Verily,  as  a  king  about  to  go 
on  a  great  journey  would  prepare  a  chariot  or  a  ship,  even  so 
you  have  a  soul  (atman)  prepared  with  these  mystic  doctrines 
(tipanisad}.  So,  being  at  the  head  of  a  troop,  and  wealthy, 
learned  in  the  Vedas,  and  instructed  in  mystic  doctrines,  whither, 
when  released  hence,  will  you  go  ? ' 

'  That  I  know  not,  noble  Sir — whither  I  shall  go/ 

*  Then  truly  I  will  tell  you  that— whither  you  will  go/ 

*  Tell  me,  noble  Sir/ 

2,  £  Indha  (i.  e.  the  Kindler)  by  name  is  this  person  here  in  the 
right  eye.    Him,  verily,  who  is  that  Indha  people  call  "  Indra" 

131  K  % 


4.S.3-]    BRIHAD-ARANYAKA  UPANISHAD 

cryptically,  for  the  gods  are  fond  of  the  cryptic,  as  it  were,  and 
dislike  the  evident.1 

3.  Now  that  which  has  the  form  of  a  person  in  the  left  eye 
Is  his  wife,  Viraj.     Their  meeting-place  [literally,  their  common 
praise,  or  concord]  is  the  space  in  the  heart.    Their  food  is  the 
red  lump  in  the  heart.     Their  covering  is  the  net-like  work 
In  the  heart.     The  path  that  they  go  is  that  vein  which  goes 
upward  from  the  heart.     Like  a  hair  divided  a  thousandfold, 
so  are  the  veins  called  kita,  which  are  established  within  the 
heart.    Through  these  flows  that  which  flows  on  [i.  e.  the  food]. 
Therefore  that  [soul  which  is  composed  of  Indha  and  Viraj]  is, 
as  it  were,  an  eater  of  finer  food  than  is  this  bodily  self.2 

4.  The  eastern  breaths  are  his  eastern  quarter.    The  southern 
breaths  are  his  southern  quarter.     The  western  breaths  are  his 
western    quarter.      The  northern   breaths    are   his   northern 
quarter.      The  upper  breaths  are  his  upper  quarter  [i.e.  the 
zenith].     The  lower  breaths  are  his  lower  quarter  [i.e.  the 
nadir].     All  the  breaths  are  all  his  quarters. 

But  the  Soul  (Atman)  is  not  this,  it  is  not  that  (neti,  neti). 
It  is  unseizable,  for  it  cannot  be  seized.  It  is  indestructible, 
for  it  cannot  be  destroyed.  It  is  unattached,  for  it  does  not 
attach  itself.  It  is  unbound.  It  does  not  tremble.  It  is  not 
injured. 

Verily,  Janaka,  you  have  reached  fearlessness/ — Thus  spake 
Yajnavalkya. 

Janaka,  [king]  of  Videha,  said :  '  May  fearlessness  come  unto 
you,  noble  Sir,  you  who  make  us  to  know  fearlessness.  Adora- 
tion to  you!  Here  are  the  Videhas,  here  am  I  [as  your 
servants].' 

THIRD  BRAHMANA 
The  light  of  man  is  the  soul 

I.  Yajnavalkya  came  to  Janaka,  [king]  of  Videha.  He 
thought  to  himself:  '  I  will  not  talk/  3 

1  This  same  etymological  explanation  occurs  at  ^at.  Br.  6.  r.  I.  2. 

2  The  connection  seems  to  be  broken  here  and  the  following  paragraph  appears 
to  refer  to  the  supreme  Soul. 

3  Dvivedaganga  and  Bohthngk  adopt  the  ingenious  reading  sam  enena,  '  I  will 
talk  with  him  *  (instead  of  the  text  as  translated,  sa  mem  net).    But  the  historical 

132 


BRIHAD-ARANYAKA  UPANISHAD    [-4.3.6 

But  [once]  l  when  Janaka,  [king]  of  Videha,  and  Yajnavalkya 
were  discussing  together  at  an  Agnihotra,  Yajnavalkya  granted 
the  former  a  boon.  He  chose  asking  whatever  question  he 
wished.  He  granted  it  to  him.  So  [now]  the  king,  [speaking] 
first,  asked  him : 

2.  '  Yajnavalkya,  what  light  does  a  person  here  have  ? ' 

'  He  has  the  light  of  the  sun,  O  king/  he  said,  c  for  with  the 
sun,  indeed,  as  his  light  one  sits,  moves  around,  does  his  work, 
and  returns.1 

( Quite  so,  Yajnavalkya. 

3.  But  when  the  sun  has  set,  Yajnavalkya,  what  light  does 
a  person  here  have  ? ' 

'The  moon,  indeed,  is  his  light/  said  he, c for  with  the  moon, 
indeed,  as  his  light  one  sits,  moves  around,  does  his  work,  and 
returns/ 

'  Quite  so,  Yajnavalkya. 

4.  But  when  the  sun  has  set,  and  the  moon  has  set,  what 
light  does  a  person  here  have  ? ' 

'  Fire,  indeed,  is  his  light/  said  he,  c  for  with  fire,  indeed,  as 
his  light  one  sits,  moves  around,  does  his  work,  and  returns/ 
'  Quite  so,  Yajnavalkya. 

5.  But  when  the  sun  has  set,  Yajnavalkya,  and  the  moon 
has  set,  and  the  fire  has  gone  out,  what  light  does  a  person 
here  have  ? ' 

£  Speech,  indeed,  is  his  light/  said  he, f  for  with  speech,  indeed, 
as  his  light  one  sits,  moves  around,  does  his  work,  and  returns. 
Therefore,  verily,  O  king,  where  one  does  not  discern  even  his 
own  hands,  when  a  voice  is  raised,  then  one  goes  straight 
towards  it.' 

'  Quite  so,  Yajnavalkya. 

6.  But  when  the  sun  has  set,  Yajnavalkya,  and  the  moon 
has  set,  and  the  fire  has  gone  out,  and  speech  is  hushed,  what 
light  does  a  person  here  have  ? ' 

( The  soul  (atman),  indeed,  is  his  light/  said  he,  £  for  with  the 
soul,  indeed,  as  his  light  one  sits,  moves  around,  does  his  work, 
and  returns/ 

situation  referred  to  in  $at.  Br.  (see  the  following  foot-note)  explains  Janaka's 
forwardness  in  asking  questions. 

1  In  the  episode  culminating  at  Sat.  Br.  n.  6.  2.  TO. 


4.3.7-]    BRIHAD-ARANYAKA  UPANISHAD 

The  various  conditions  of  the  soul 

7.  *  Which  (katama)  is  the  soul  ? ' 

6  The  person  here  who  among  the  senses  is  made  of  know- 
ledge, who  is  the  light  in  the  heart.  He,  remaining  the  same, 
goes  along  both  worlds,  appearing  to  think,  appearing  to  move 
about,  for  upon  becoming  asleep  he  tianscends  this  world  and 
the  forms  of  death. 

8.  Verily,  this  person,  by  being  born  and  obtaining  a  body, 
is  joined  with  evils.     When  he  departs,  on  dying,  he  leaves 
evils  behind. 

9.  Verily,  there  are  just  two  conditions  of  this  person :  the 
condition  of  being  in  this  world  and  the  condition  of  being  in 
the  other  world.      There  is  an  intermediate  third  condition, 
namely,  that  of  being  in  sleep.      By  standing  in  this  inter- 
mediate condition  one  sees  both  those  conditions,  namely  being 
in  this  world  and  being  in  the  other  world.     Now  whatever 
the  approach  is  to  the  condition  of  being  in  the  other  world, 
by  making  that  approach  one  sees  the  evils  [of  this  world]  and 
the  joys  [of  yonder  world]. 


The  state  of  dreaming 

When  one  goes  to  sleep,  he  takes  along  the  material  (matra) 
of  this  all-containing  world,  himself  tears  it  apart,  himself 
builds  it  up,  and  dreams  by  his  own  brightness,  by  his  own 
light.  Then  this  person  becomes  self-illuminated. 

10.  There  are  no  chariots  there,  no  spans,  no  roads.     But 
he  projects  from  himself  chariots,  spans,  roads.     There  are  no 
blisses  there,  no  pleasures,  no  delights.     But  he  projects  from 
himself  blisses,  pleasures,  delights.     There  are  no  tanks  there, 
no  lotus-pools,  no   streams.     But  he  projects  from  himself 
tanks,  lotus-pools,  streams.     For  he  is  a  creator. 

11.  On  this  point  there  are  the  following  verses : — 

Striking  down  in  sleep  what  is  bodily, 
Sleepless  he  looks  down  upon  the  sleeping  [senses]. 
Having  taken  to  himself  light,  there  returns  to  his  place 
The  golden  person,  the  one  spirit  (hamsd). 


BRIHAD-ARANYAKA  UPANISHAD    [-4.3.17 

12.  Guarding  his  low  nest  with  the  breath, 
The  Immortal  goes  forth  out  of  the  nest 
He  goes  where'er  he  pleases— the  immortal, 
The  golden  person,  the  one  spiiit  (hamsa). 

13.  In  the  state  of  sleep  going  aloft  and  alow, 
A  god,   he  makes  many  forms  for  himself— 
Now,  as  it  were,  enjoying  pleasure  with  women, 

Now,  as  it  were,  laughing,  and  even  beholding  fearful  sights. 

14.  People  see  his  pleasure-ground; 
Him  no  one  sees  at  all. 

"  Therefore  one  should  not  wake  him  suddenly,"  they  say. 
Hard  is  the  curing  for  a  man  to  whom  He  does  not  return. 

Now  some  people  say :  "  That  is  just  his  waking  state,  for 
whatever  things  he  sees  when  awake,  those  too  he  sees  when 
asleep."  [This  is  not  so,  for]  there  [i.e.  in  sleep]  the  person  Is 
self-illuminated/ 

[Janaka  said  :]  <  I  will  give  you,  noble  Sir,  a  thousand  [cows]. 
Declare  what  is  higher  than  this,  for  my  release  [from  trans- 
migration].' 

15.  £  Having  had  enjoyment  in  this  state  of  deep  sleep,  having 
traveled  around  and  seen  good  and  bad,  he  hastens  again, 
according  to  the  entrance  and  place  of  origin,  back  to  sleep. 
Whatever  he  sees  there  [i.  e.  in  the  state  of  deep  sleep],  he 
is  not  followed  by  it,  for  this  person  is  without  attachments.3 

[Janaka  said  .]  '  Quite  so,  Yajnavalkya.  I  will  give  you,  noble 
Sir,  a  thousand  [cows].  Declare  what  is  higher  than  this,  for 
my  release.3 

16.  e  Having  had  enjoyment  in  this  state  of  sleep,  having 
traveled  around  and  seen  good  and  bad,  he  hastens  again  9 
according  to  the  entrance  and  place  of  origin,  back  to  the  state 
of  waking.     Whatever  he  sees  there  [i.  e.  in  dreaming  sleep], 
he  is  not  followed  by  it,  for  this  person  is  without  attach- 
ments/ 

[Janaka  said :]  '  Quite  so,  Yajnavalkya.  I  will  give  you, 
noble  Sir,  a  thousand  [cows].  Declare  what  is  higher  than 
this,  for  my  release/ 

17.  'Having  had  enjoyment  in  this  state  of  waking,  having 
traveled  around  and  seen  good  and  evil,  he  hastens  again. 


4.3.17-]    BRIHAD-ARANYAKA  UPANISHAD 

according  to  the  entrance  and  place  of  origin,  back  to  dreaming 
sleep.1 

1 8.  As  a  great  fish  goes  along  both  banks  of  a  river,  both 
the  hither  and  the  further,  just  so  this  person  goes  along  both 
these  conditions,  the  condition  of  sleeping  and  the  condition 
of  waking. 

The  soul  in  deep,  dreamless  sleep 

19.  As  a  falcon,  or  an  eagle,  having  flown  around  here  in 
space,  becomes  weary,  folds  its  wings,  and  is  borne  down  to  its 
nest,  just  so  this  person  hastens  to  that  state  where,  asleep,  he 
desires  no  desires  and  sees  no  dream. 

20.  Verily,  a  person  has  those  arteries  called  hita ;  as  a  hair 
subdivided  a  thousandfold,  so  minute  are  they,  full  of  white, 
blue,  yellow,  green,  and  red.     Now  when  people  seem  to  be 
killing  him,  when  they  seem  to  be  overpowering  him,  when  an 
elephant  seems  to  be  tearing  him  to  pieces,2  when  he  seems  to 
be  falling  into  a  hole — in  these  circumstances  he  is  imagining 
through  ignorance  the  very  fear  which  he  sees  when  awake. 
When  he  imagines  that  he  is  a  god,  as  it  were,  that  he  is  a  king, 
as  it  were,  or  "  I  am  this  world-all,"  that  is  his  highest  world. 

21.  This,  verily,  is  that  form  of  his  which  is  beyond  desires, 
free  from  evil,  without  fear.     As  a  man,  when  in  the  embrace 
of  a  beloved  wife,  knows  nothing  within  or  without,  so  this 
person,  when  in  the  embrace  of  the  intelligent   Soul,  knows 
nothing  within  or  without.     Verily,  that  is  his  [true]  form  in 
which  his  desire  is  satisfied,  in  which  the  Soul  is  his  desire,  in 
which  he  is  without  desire  and  without  sorrow. 

22.  There  a  father  becomes  not  a  father;   a  mother,  not 
a  mother ;  the  worlds,  not  the  worlds  ;  the  gods,  not  the  gods  ; 
the  Vedas,  not  the  Vedas ;   a   thief,  not  a  thief.     There  the 
destroyer   of  an  embryo   becomes   not  the   destroyer  of  am 
embryo 3 ;  a  Candala  [the  son  of  a  Sudra  father  and  a  Brahman 
mother]  is  not  a  Candala ;   a  Paulkasa  [the  son  of  a  Sudra 
father  and  a  Kshatriya  mother]  is  not  a  Paulkasa ;  a  mendicant 

1  This  section  is  lacking  in  the  Madhyamdina  recension. 

2  Taking  -vicchdyayanti  from  m  +  *Jcha.    If  from  Vvub,  it  means  '  pressing  him 
hard.'    Com.  says  *  chase.'  Cf.  Chand.  8.  10.  2  and  note. 

8  Cf.  Kaush.  3  I. 

136 


BRIHAD-ARANYAKA  UPANISHAD     [-4.3.29 

is  not  a  mendicant ,  an  ascetic  is  not  an  ascetic.  He  is  not 
followed  by  good,  he  is  not  followed  by  evil,  for  then  he  has 
passed  beyond  all  sorrows  of  the  heart. 

23.  Verily,  while  he  does  not  there  see  [with  the  eyes],  he  is 
verily  seeing,  though  he  does  not  see  (what  is  [usually]  to  be 
seen) l ;  for  there  is  no  cessation  of  the  seeing  of  a  seer,  because  of 
his  imperishability  [as  a  seer].  It  is  not,  however,  a  second  thing, 
other  than  himself  and  separate,  that  he  may  see. 

24.  Verily,  while  he  does  not  there  smel!3  he  is  verily  smelling, 
though  he  does  not  smell  (what  is  [usually]  to  be  smelled)1 ;  for 
there  is  no  cessation  of  the  smelling  of  a  smeller,  because  of  his 
imperishability  [as  a  smeller].     It  is  not,  however,  a  second 
thing,  other  than  himself  and  separate,  that  he  may  smell. 

25.  Verily,  while  he  does  not  there  taste,  he  is  verily  tasting, 
though  he  does  not  taste  (what  is  [usually]  to  be' tasted) x;  for 
there  is  no  cessation  of  the  tasting  of  a  taster,  because  of  his 
imperishability  [as  a  taster].    It  is  not,  however,  a  second  thing, 
other  than  himself  and  separate,  that  he  may  taste. 

26.  Verily,  while  he  does  not  there  speak,  he  is  verily  speak- 
ing, though  he  does  not  speak  (what  is  [usually]  to  be  spoken)1 ; 
for  there  is  no  cessation  of  the  speaking  of  a  speaker,  because  of 
his  imperishability  [as  a  speaker].    It  is  not,  however,  a  second 
thing,  other  than  himself  and  separate,  to  uhich  he  may  speak. 

27.  Verily,  while  he  does  not  there  hear,  he  is  verily  hearing, 
though  he  does  not  hear  (what  is  [usually]  to  be  heard) 1 ;  for 
there  is  no  cessation  of  the  hearing  of  a  hearer,  because  of  his 
imperishability  [as  a  hearer].     It  is  not,  however,  a  second 
thing,  other  than  himself  and  separate,  which  he  may  hear. 

28.  Verily,  while  he  does  not  there  think,  he  is  verily  think- 
ing, though  he  does  not  think  (what  is  [usually]  to  be  thought)  -1 ; 
for  there  is  no  cessation  of  the  thinking  of  a  thinker,  because  of 
his  imperishability  [as  a  thinker].     It  is  not,  however,  a  second 
thing,  other  than  himself  and  separate,  of  which  he  may  think. 

29.  Verily,  while  he  does  not  there  touch,  he  is  verily  touch- 
ing, though  he  does  not  touch  (what  is  [usually]  to  be  touched) T; 
for  there  is  no  cessation  of  the  touching  of  a  toucher,  because  of 
his  imperishability  [as  a  toucher].    It  is  not,  however,  a  second 
thing,  other  than  himself  and  separate,  which  he  may  touch. 

1  An  addition  in  the  Madhyamdma  text. 

137 


4.3-3°-]    BRIHAD-ARANYAKA  UPANISHAD 

30.  Verily,  while  he  does  not  there  know,  he  is  verily  know- 
ing, though  he  does  not  know  (what  is  [usually]  to  be  known) 1 ; 
for  there  is  no  cessation  of  the  knowing  of  a  knower,  because 
of  his  imperishability  [as  a  knower].  It  is  not,  however,  a 
second  thing,  other  than  himself  and  separate,  which  he  may 
know. 

31:  Verily  where  there  seems  to  be  another,  there  the  one 
might  see  the  other ;  the  one  might  smell  the  other ;  the  one 
might  taste  the  other ;  the  one  might  speak  to  the  other ;  the 
one  might  hear  the  other ;  the  one  might  think  of  the  other ; 
the  one  might  touch  the  other;  the  one  might  know  the 
other.2 

32.  An  ocean,  a  seer  alone  without  duality,  becomes  he  whose 
world  is  Brahma,  O  King ! ' — thus  Yajnavalkya  instructed  him. 
£  This  is  a  man's  highest  path.    This  is  his  highest  achievement. 
This  is  his  highest  world.     This  is  his  highest  bliss.     On  a 
part  of  just  this  bliss  other  creatures  have  their  living. 

33.  If  one  is  fortunate  among  men  and  wealthy,  lord  over 
others,  best  provided  with  all  human  enjoyments — that  is  the 
highest  bliss  of  men.     Now  a  hundredfold  the  bliss  of  men  is 
one  bliss  of  those  who  have  won  the  fathers'  world.     Now 
a  hundredfold  the  bliss  of  those  who  have  won  the  fathers' 
world  is  one  bliss  in  the  Gandharva- world.     A  hundredfold 
the  bliss  in  the  Gandharva-world  is  one  bliss  of  the  gods  who 
gain  their  divinity  by  meritorious  works.     A  hundredfold  the 
bliss  of  the  gods  by  works  is  one  bliss  of  the  gods  by  birth 
and  of  him  who  is  learned  in  the  Vedas,  who  is  without  crook- 
edness, and  who  is  free  from  desire.     A  hundredfold  the  bliss 
of  the  gods  by  birth  is  one  bliss  in  the  Prajapati- world  and  of 
him  who  is  learned  in  the  Vedas,  who  is  without  crookedness, 
and  who  is  free  from  desire.     A  hundredfold  the  bliss  in  the 
Prajapati-world  is  one  bliss  in  the  Brahma-world  and  of  him 
who  is  learned  in  the  Vedas,  who  is  without  crookedness,  and 
who  is  free  from  desire.    This  truly  is  the  highest  world.    This 
is  the  Brahma-world,  O  king/ — Thus  spake  Yajnavalkya, 

[Janaka  said  :]  c  I  will  give  you,  noble  Sir,  a  thousand  [cows]. 
Speak  further  than  this,  for  my  release.' 

1  An  addition  in  the  Madhyamdma  text. 

2  This  section  is  lacking  in  the  Madhyamdma  recension, 

138 


BRIHAD-ARANYAKA  UPANISHAD    [-4.4.* 

Then  Yajnavalkya  feared,  thinking :  '  This  intelligent  king 
has  driven  me  out  of  every  corner.' l 

34.  [He  said  :]  c  Having  had  enjoyment  in  this  state  of  sleep, 
having  traveled  around  and  seen  good  and  bad,  he  hastens 
again,  according  to  the  entrance  and  place  of  origin,  back  to 
the  state  of  waking.2 

The  soul  at  death 

35.  As  a  heavily   loaded  cart  goes  creaking,  just   so  this 
bodily  self,  mounted  by  the  intelligent  Self,  goes  groaning 
when  one  is  breathing  one's  last. 

36.  When  he  comes  to  weakness— whether  he  come  to 
weakness  through  old  age  or  through  disease—this  person 
frees  himself  from  these  limbs  just  as  a  mango,  or  a  fig,  or  a 
berry   releases  itself  from  its  bond  ;    and   he  hastens  again, 
according  to  the  entrance  and  place  of  origin,  back  to  life. 

37.  As  noblemen,  policemen,  chariot-drivers,  village-heads 
wait  with  food,  drink,  and  lodgings  for  a  king  who  is  coming, 
and  cry  :  <c  Here  he  comes  1  Here  he  comes !  "  so  indeed  do  all 
things  wait  for  him  who  has  this  knowledge  and  cry  :  "  Here  is 
Brahma  coming!  Here  is  Brahma  coming!" 

38.  As  noblemen,  policemen,  chariot-drivers,  village-heads 
gather  around  a  king  who  is  about  to  depart,  just  so  do  all  the 
breaths  gather  around  the  soul  at  the  end,  when  one  is  breathing 
one's  last. 

FOURTH  BRAHMANA 

1.  When  this  self  comes  to  weakness  and  to  confusedness  of 
mind,  as  it  were,  then  the  breaths  gather  around  him.     He 
takes  to  himself  those  particles  of  energy  and  descends  into  the 
heart.     When  the  person  in  the  eye  turns  away,  back  [to  the 
sun],  then  one  becomes  non-knowing  of  forms. 

2.  "  He  is  becoming  one,"  they  say ;  ce  he  does  not  see."   "  He 
is  becoming  one,"  they  say ;  "  he  does  not  smell."      '•  He  is 
becoming  one,"  they  say ;  "he  does  not  taste."  "He  is  becoming 
one,"  they  say  ;  "he  does  not  speak."     "  He  is  becoming  one," 

1  Or, '  has  driven  me  to  extremities.' 

2  This  paragraph  is  probably  an  intrusion.    It  is  not  contained  in  the  Madh- 
yamdina  text  and  does  not  fit  in  well  with  the  context.    Cf.  4.  3.  16. 

139 


4.4-  a-]    BRIHAD-ARANYAKA  UPANISHAD 

they  say  ;  "he  does  not  hear."  "  He  is  becoming  one,"  they 
say  ;  "  he  does  not  think.3'  "  He  is  becoming  one,"  they  say  ; 
"  he  does  not  touch."  <%  He  is  becoming  one/'  they  say ;  u  he 
does  not  know."  The  point  of  his  heart  becomes  lighted  up. 
By  that  light  the  self  departs,  either  by  the  eye,  or  by  the  head, 
or  by  other  bodily  parts.  After  him,  as  he  goes  out,  the  life 
(prand)  goes  out.  After  the  life,  as  it  goes  out,  all  the  breaths 
(prdnd)  go  out.  He  becomes  one  with  intelligence.  What  has 
intelligence  departs  with  him.  His  knowledge  and  his  woiks 
and  his  former  intelligence  [i.e.  instinct]  lay  hold  of  him. 

The  soul  of  the  unreleased  after  death 

3.  Now  as  a  caterpillar,  when  it  has  come  to  the  end  of  a  blade 
of  grass,  in  taking  the  next  step  draws  itself  together  towards 
it,  just  so  this  soul  in  taking  the  next  step  strikes  down  this 
body,  dispels  its  ignorance   and   draws   itself  together  [for 
making  the  transition]. 

4.  As  a  goldsmith,  taking  a  piece  of  gold,  reduces  it  to 
another  newer  and  more  beautiful  form,  just  so  this   soul, 
striking  down  this  body  and  dispelling  its  ignorance,  makes 
for  itself  another  newer  and  more  beautiful  form  like  that 
either  of  the  fathers,  or  of  the  Gandharvas,  or  of  the  gods,  or  of 
Prajapati,  or  of  Brahma,  or  of  other  beings. 

5.  Verily,  this  soul  is  Brahma,  made  of  knowledge,  of  mind, 
of  breath,  of  seeing,  of  hearing,  of  earth,  of  water,  of  wind,  of 
space,  of  energy  and  of  non- energy,  of   desire  and  of  non- 
desire,  of  anger  and  of  non-anger,  of  virtuousness  and  of  non- 
virtuousness.     It  is  made  of  everything.     This  is  what  is  meant 
by  the  saying  "  made  of  this,  made  of  that." 

According  as  one  acts,  according  as  one  conducts  himself,  so 
does  he  become.  The  doer  of  good  becomes  good.  The  doer 
of  evil  becomes  evil.  One  becomes  virtuous  by  virtuous  action, 
bad  by  bad  action. 

But  people  say :  "  A  person  is  made  [not  of  acts,  but]  of 
desires  only."  [In  reply  to  this  I  say :]  As  is  his  desire,  such 
is  his  resolve ;  as  is  his  resolve,  such  the  action  he  performs , 
what  action  (karma]  he  performs,  that  he  procures  for  himself.1 

1  Or,  '  into  that  does  lie  become  changed.' 
140 


BRIHAD-ARANYAKA  UPANISHAD     [-4.4.9 

6.  On  this  point  there  is  this  verse : 

Where  one's  mind  is  attached — the  inner  self 
Goes  thereto  with  action,  being  attached  to  it  alone. 

Obtaining  the  end  of  his  action, 

Whatever  he  does  in  this  world, 

He  comes  again  from  that  world 

To  this  world  of  action.1 

— So  the  man  who  desires. 

The  soul  of  the  released 

Now  the  man  who  does  not  desire. — He  who  is  without 
desire,  who  is  freed  from  desire,  whose  desire  is  satisfied,  whose 
desire  is  the  Soul — his  breaths  do  not  depart.  Being  very 
Brahma,  he  goes  to  Brahma. 

7.  On  this  point  there  is  this  verse: — 

When  are  liberated  all 
The  desires  that  lodge  in  one's  heart, 
Then  a  mortal  becomes  immortal! 
Therein  he  reaches  Brahma!2 

As  the  slough  of  a  snake  lies  on  an  ant-hill,  dead,  cast  off, 
even  so  lies  this  body.  But  this  incorporeal,  immortal  Life 
(prana)  is  Brahma  indeed,  is  light  indeed/ 

'  I  will  give  you,  noble  Sir,  a  thousand  [cows],'  said  Janaka, 
[king]  of  Videha. 

8.  [Yajnavalkya  continued  :]  '  On  this  point  there  are  these 
verses : — 

The  ancient  narrow  path  that  stretches  far  away 
Has  been  touched  by  me,  has  been  found  by  me. 
By  it  the  wise,  the  knowers  of  Brahma,  go  up 
Hence  to  the  heavenly  woild,  released. 

9.  On  it,  they  say,  is  white  and  blue 
And  yellow  and  green  and  red. 
That  was  the  path  by  Brahma  found; 

By  it  goes  the  knower  of  Brahma,  the  doer  of  right  (punya-kri), 
and  every  shining  one. 

1  Or  'for  action/  or  ( because  of  his  action.* 

2  This  stanza  is  found  also  at  Katha  6.  14. 

141 


4-4-IO-]    BRIHAD-ARANYAKA  UPANISHAD 

jo.  Into  blind  darkness  enter  they 
That  worship  ignorance; 

Into  darkness  greater  than  that,  as  it  were,  they 
That  delight  in  knowledge.1 

11.  Joyless  are  those  worlds  called/ 
Covered  with  blind  darkness. 
To  them  after  death  go  those 

People  that  have  not  knowledge,  that  are  not  awakened: 

12.  If  a  person  knew  the  Soul  (Atman), 
With  the  thought  "I  am  he!" 
With  what  desire,  for  love  of  what 
Would  he  cling  unto  the  body? 

13.  He  who  has  found  and  has  awakened  to  the  Soul 
That  has  entered  this  conglomeiate  abode — 

He  is  the  maker  of  everything,  for  he  is  the  creator  of  all, 
The  world  is  his:   indeed,  he  is  the  world  itself. 

14.  Verily,  while  we  are  here  we  may  know  this. 

If  you  have  known  it  not,  great  is  the  destruction. 
Those  who  know  this  become  immortal, 
But  others  go  only  to  sorrow. 

15.  If  one  perceives  Him 

As  the  Soul,  as  God  (deva\  clearly, 

As  the  Lord  of  what  has  been  and  of  what  is  to  be — 

One  does  not  shrink  away  from  Him.4 

1 6    That  before  which  the  year 
Revolves  with  its  days — 
That  the  gods  revere  as  the  light  of  lights, 
As  life  immortal. 

17.  On  whom  the  five  peoples 
And  space  are  established — 
Him  alone  I,  the  knowing,  I,  the  immortal, 
Believe  to  be  the  Soul,  the  immortal  Brahma. 
1 8.  They  who  know  the  breathing  of  the  breath, 
The  seeing  of  the  eye,  the  hearing  of  the  ear, 
(The  food  of  food),5  the  thinking  of  the  mind — 
They  have  recognized  the  ancient,  primeval  Brahma. 

1  This  stanza  is  identical  with  Isa  9. 

2  Compare  Katha  I.  3  a. 

3  A  variation  of  this  stanza  is  found  at  Isa  3. 

4  Compare  Katha  4.  5  c,  d ;  4.  12  c,  d ;  Isa  6  d. 

5  An  addition  in  the  Madhyamdina  text. 

143 


BRIHAD-ARANYAKA  UPANISHAD    [-4.4.22 

19.  By  the  mind  alone  is  It  to  be  perceived. 
There  is  on  earth  no  diversity. 

He  gets  death  after  death, 

Who  peiceives  here  seeming  diversity. 

20.  As  a  unity  only  is  It  to  be  looked  upon— 
This  indemonstrable,  enduring  Being, 
Spotless,  beyond  space, 

The  unborn  Soul,  great,  enduring. 

21.  By  knowing  Him  only,  a  wise 

Brahman  should  get  for  himself  intelligence; 
He  should  not  meditate  upon  many  words, 
For  that  is  a  weariness  of  speech. 

33.  Verily,  he  Is  the  great,  unborn  Soul,  who  is  this  [person] 
consisting  of  knowledge  among  the  senses.  In  the  space 
within  the  heart  lies  the  ruler  of  all,  the  lord  of  all,  the  king 
of  all.  He  does  not  become  gi  eater  by  good  action  nor  inferior 
by  bad  action.  He  is  the  lord  of  all,  the  overlord  of  beings, 
the  protector  of  beings.  He  is  the  separating  dam  for  keeping 
these  worlds  apart. 

Such  a  one  the  Brahmans  desire  to  know  by  repetition  of 
the  Vedas,  by  sacrifices,  by  offerings,  by  penance,  by  fasting. 
On  knowing  him,  in  truth,  one  becomes  an  ascetic  (muni). 
Desiring  him  only  as  their  home,  mendicants  wander  forth. 

Verily,  because  they  know  this,  the  ancients  desired  not  off- 
spring, saying  :  <c  What  shall  we  do  with  offspring,  we  whose  is 
this  Soul,  this  home  ?  "  They,  verily,  rising  above  the  desire  for 
sons  and  the  desire  for  wealth  and  the  desire  for  worlds,  lived 
the  life  of  a  mendicant.  For  the  desire  for  sons  is  the  desire 
for  wealth,  and  the  desire  for  wealth  is  the  desire  for  worlds ; 
for  both  these  are  desires. 

That  Soul  (Atman)  is  not  this,  it  is  not  that  (neti,  neti}.  It 
is  unseizable,  for  it  cannot  be  seized.  It  is  indestructible,  for 
it  cannot  be  destroyed.  It  is  unattached,  for  it  does  not  attach 
Itself.  It  is  unbound.  It  does  not  tremble.  It  is  not  injured. 

Him  [who  knows  this]  these  two  do  not  overcome — neither 
the  thought  <c  Hence  I  did  wrong,"  nor  the  thought  "  Hence 
I  did  right/'  Verily,  he  overcomes  them  both.  What  he  has 
done  and  what  he  has  not  done  do  not  affect  him. 


4-4.33-]     BRIHAD-ARANYAKA  UPANISHAD 

23.  This  very  [doctrine]  has  been  declared  in  the  verse  : — 

This  eternal  greatness  of  a  Brahman 
Is  not  increased  by  deeds  (karma),  nor  diminished. 
One  should  be  familiar  with  it.     By  knowing  it, 
One  is  not  stained  by  evil  action. 

Therefore,  having  this  knowledge,  having  become  calm, 
subdued,  quiet,  patiently  enduring,  and  collected,  one  sees  the 
Soul  just  in  the  soul.  One  sees  everything  as  the  Soul.  Evil 
does  not  overcome  him ;  he  overcomes  all  evil.  Evil  does 
not  burn  him ;  he  burns  all  evil.  Free  from  evil,  free  from 
impurity,  free  from  doubt,  he  becomes  a  Brahman. 

This  is  the  Brahma-world,  O  king/  said  Yajnavalkya. 

[Janaka  said  :]  '  I  will  give  you,  noble  Sir,  the  Videhas  and 
myself  also  to  be  your  slave.' 

24.  [Yajnavalkya  continued  ]   '  This  is  that  great,  unborn 
Soul,  who  eats  the  food  [which  people  eat],  the  giver  of  good. 
He  finds  good  who  knows  this. 

35.  Verily,  that  great,  unborn  Soul,  undecaying,  undying, 
immortal,  fearless,  is  Brahma.  Verily,  Brahma  is  fearless. 
He  who  knows  this  becomes  the  fearless  Brahma.' 

FIFTH  BRAHMANA1 

The  conversation  of  Yajnavalkya  and  Maitreyi 
concerning  the  pantheistic  Soul 

i.  Now  then,  Yajnavalkya  had  two  wives,  Maitreyi  and 
Katyayani.  Of  the  two,  Maitreyi  was  a  discourser  on  sacred 
knowledge2  (brahma-vddinz) \  Katyayani  had  just  (eva)  a 
woman's  knowledge  in  that  matter  (tarhi\ 

Now  then,  Yajnavalkya  was  about  to  commence  another 
mode  of  life.3 

3.  '  Maitreyi ! '  said  Yajnavalkya,  '  lo,  verily,  I  am  about 
to  wander  forth  4  from  this  state.  Behold !  Let  me  make  a 
final  settlement  for  you  and  that  Katyayani.' 

1  Another  version,  probably  a  secondary  recension,  of  the  same  episode  at  2.  4. 

2  Besides  this  general  meaning,  brahma  may  also  contain  pregnantly  something 
of  the  technical  philosophical  meaning  of  '  Brahma.' 

3  For  the  exact  meaning,  consult  the  foot-note  on  2.  4.  I,  page  98,  note  I. 

4  pra-vraji  the  verb  from  which  are  formed  the  technical  terms,  pravrajin, 
pravrajaka,  pravrajita,  for  «  a  religious  mendicant/ 

144 


BRIHAD-ARANYAKA  UPANISHAD    [-4.5.6 

3.  Then  spake  Maitreyl :  <  If  now,  Sir,  this  whole  earth  filled 
with  wealth  were  mine,  would  I  now  thereby  be  immortal  ? ' 

'No,  no  I '  said  Yajnavalkya.  '  As  the  life  of  the  rich,  even 
so  would  your  life  be.  Of  immortality,  however,  there  is  no 
hope  through  wealth.1 

4.  Then   spake   Maitreyi:  'What  should  I  do  with   that 
through  which  I  may  not  be  immortal  ?     What  you  know, 
Sir— that,  indeed,  explain  to  me.7 

5.  Then  spake  Yajnavalkya  :  <  Though,  verily,  you,  my  lady, 
were  dear  to  us,  you  have  increased  your  clearness.     Behold, 
then,  lady,  I  will  explain  it  to  you.     But,  while  I  am  expound- 
ing, do  you  seek  to  ponder  thereon/ 

6.  Then  spake  he :  'Lo,  verily,  not  for  love  of  the  husband  is  a 
husband  dear, but  for  love  of  the  Soul  (Atman)  a  husband  is  dear. 

Lo,  verily,  not  for  love  of  the  wife  is  a  wife  dear,  but  for 
love  of  the  Soul  a  wife  is  dear. 

Lo,  verily,  not  for  love  of  the  sons  are  sons  dear,  but  for 
love  of  the  Soul  sons  are  dear. 

Lo,  verily,  not  for  love  of  the  wealth  is  wealth  dear,  but 
for  love  of  the  Soul  wealth  is  dear. 

Lo3  verily,  not  for  love  of  the  cattle  are  cattle  dear,  but  for 
love  of  the  Soul  cattle  are  dear. 

Lo,  verily,  not  for  love  of  Brahmanhood  is  Brahmanhood 
dear,  but  for  love  of  the  Soul  Brahmanhood  Is  dear. 

Lo,  verily,  not  for  love  of  Kshatrahood  is  Kshatrahood 
dear,  but  for  love  of  the  Soul  Kshatrahood  is  dear. 

Lo,  verily,  not  for  love  of  the  worlds  are  the  worlds  dear, 
but  for  love  of  the  Soul  the  worlds  are  dear. 

Lo,  verily,  not  for  love  of  the  gods  are  the  gods  dear,  but 
for  love  of  the  Soul  the  gods  are  dear. 

Lo,  verily,  not  for  love  of  the  Vedas  are  the  Vedas  dear, 
but  for  love  of  the  Soul  the  Vedas  are  dear. 

Lo,  verily,  not  for  love  of  the  beings  (bkuta)  are  beings 
dear,  but  for  love  of  the  Soul  beings  are  dear. 

Lo,  verily,  not  for  love  of  all  is  all  dear,  but  for  love  of  the 
Soul  all  is  dear. 

Lo,  verily,  it  is  the  Soul  (Atman)  that  should  be  seen,  that 
should  be  hearkened  to,  that  should  be  thought  on,  that  should 
be  pondered  on,  O  Maitreyl. 

145  L 


4.5.6-]     BRIHAD-ARANYAKA  UPANISHAD 

Lo,  verily,  in  the  Soul's  being  seen3  hearkened  to,  thought 
on,  understood,  this  world-all  is  known, 

7.  Brahmanhood  deseits  him  who  knows  Brahrnanhood  in 
aught  else  than  the  Soul.     Kshatrahood  deserts  him   who 
knows  Kshatrahood  in  aught  else  than  the  Soul.     The  worlds 
desert  him  who  knows  the  worlds  in  aught  else  than  the  Soul. 
The  gods  desert  him  who  knows  the  gods  in  aught  else  than 
the  Soul.     The  Vedas  desert  him  who  knows  the  Vedas  in 
aught  else  than  the  Soul.     Beings  desert  him  who  knows  beings 
in  aught  else  than  the  Soul.    Everything  deserts  him  who  knows 
everything  in  aught  else  than  the  Soul.     This  Brahmanhood, 
this  Kshatrahood,  these  worlds,  these  gods,  these  Vedas,  all 
these  beings,  everything  here  is  what  this  Soul  is. 

8.  It  is — as,  when  a  drum  is  being  beaten,  one  would  not  be 
able  to  grasp  the  external  sounds,  but  by  grasping  the  drum  or 
the  beater  of  the  drum  the  sound  is  grasped. 

9.  It  is — as,  when  a  conch-shell  is  being  blown,  one  would 
not  be  able  to  grasp  the  external  sounds,  but  by  grasping  the 
conch-shell  or  the  blower  of  the  conch-shell  the  sound  is  grasped. 

10.  It  is — as,  when  a  lute  is  being  played,  one  would  not  be 
able  to  grasp  the  externariounds,  but  by  grasping  the  lute  or 
the  player  of  the  lute  the  sound  is  grasped. 

11.  It  is — as,  from  a  fire  laid  with  damp  fuel,  clouds  of 
smoke  separately  issue  forth,  so,  lo,  verily,  from  this   great 
Being  (bkuta)  has  been  breathed  forth  that  which  is  Rig- Veda, 
Yajur-Veda,  Sama-Veda,  [Hymns]  of  the  Atharvans  and  Angi- 
rases,1  Legend    (itihasa\   Ancient    Lore  (purana\    Sciences 
(mdya),  Mystic  Doctrines  (upanisad),  Verses  (Moka\  Aphorisms 
(sutra),    Explanations    (anuuyakhydna),    Commentaries    (uya- 
kkyana),  sacrifice,  oblation,  food,  drink,  this  world  and  the  other, 
and  all  beings.    From  it,  indeed,  have  all  these  been  breathed 
forth. 

12.  It  is — as  the  uniting-place  of  all  waters  is  the  sea,  like- 
wise the  uniting-place  of  all  touches  is  the  skin  ;   likewise  the 
uniting-place  of  all  tastes  is  the  tongue  ;  likewise  the  uniting- 
place  of  all  odors  is  the  nose ;  likewise  the  uniting-place  of  all 
forms  is  the  eye  ;  likewise  the  uniting-place  of  all  sounds  is  the 
ear ;  likewise  the  uniting-place  of  all  intentions  is  the  mind ; 

1  A  designation  of  the  Atharva-Veda. 
146 


BRIHAD-ARANYAKA  UPANISHAD    [-4.5.15 

likewise  the  uniting-place  of  all  knowledges  is  the  heart ;  like- 
wise the  uniting-place  of  all  actions  is  the  hands ;  likewise  the 
uniting-place  of  all  pleasures  is  the  generative  organ  ;  likewise 
the  uniting-place  of  all  evacuations  is  the  anus ;  likewise  the 
uniting-place  of  all  journeys  is  the  feet ;  likewise  the  uniting- 
place  of  all  Vedas  is  speech. 

13.  It  is—as  is  a  mass  of  salt,  without  inside,  without  outside, 
entirely  a  mass  of  taste,  even  so,  verily,  is  this  Soul,  without 
inside,  without  outside,  entirely  a  mass  of  knowledge. 

Arising  out  of  these  elements,  into  them  also  one  vanishes 
away.  After  death  there  is  no  consciousness  (samjTia).  Thus, 
lo,  say  I.'  Thus  spake  Yajnavalkya. 

14.  Then  said  Maitreyl:  'Herein,  indeed,  you  have  caused 
me,  Sir,  to  arrive  at  the  extreme  of  bewilderment.    Verily,  I 
understand  It  [i.  e.  this  Atmaii\  not/ 

Then  said  he:  'Lo,  verily,  I  speak  not  bewilderment. 
Imperishable,  lo,  verily,  is  this  Soul,  and  of  indestructible 
quality. 

15.  For  where  there  is  a  duality,  as  it  were,  there  one  sees 
another  ;  there  one  smells  another  ;  there  one  tastes  another  ; 
there  one  speaks  to  another  ;   there  one  hears  another  ;  theie 
one  thinks  of  another  ;  there  one  touches  another  ;  there  one 
understands  another.    But  where  everything  has  become  just 
one's  own  self,  then  whereby  and  whom  would  one  see  ?  then 
whereby  and  whom  would  one  smell  ?  then  whereby  and  whom 
would  one  taste  ?  then  whereby  and  to  whom  would  one  speak  ? 
then  whereby  and  whom  would  one  hear  ?  then  whereby  and 
of  whom  would  one  think  ?  then  whereby  and  whom  would 
one  touch  ?  then  whereby  and  whom  would  one  understand  ? 
whereby  would  one  understand  him  by  means  of  whom  one 
understands  this  All  ? 

That  Soul  (Atman)  is  not  this,  it  is  not  that  (neti,  neti).  It 
is  unseizable,  for  it  can  not  be  seized ;  indestructible,  for  it 
can  not  be  destroyed  ;  unattached,  for  it  does  not  attach  itself ; 
is  unbound,  does  not  tremble,  is  not  injured. 

Lo,  whereby  would  one  understand  the  understander  ? 

Thus  you  have  the  instruction  told  to  you,  Maitreyl.  Such, 
lo,  indeed,  is  immortality.' 

After  speaking  thus,  Yajnavalkya  departed, 

147  La 


4.6.I-]     BRIHAD-ARANYAKA  UPANISHAD 

SIXTH  BRAHMANA 
The  teachers  of  this  doctrine, 
i.  Now  the  Line  of  Tradition  (vainsa). — 
(We  [received  this  teaching]  from  Pautimashya),1 
Pautimashya  from  Gaupavana, 
Gaupavana  from  Pautimashya, 
Pautimashya  from  Gaupavana, 
Gaupavana  from  Kausika, 
Kausika  from  Kaundinya, 
Kaundinya  from  Sandilya, 
Sandilya  from  Kausika  and  Gautama, 
Gautama  [2]  from  Agnive^ya, 
Agnivesya  from  Gargya, 
Gargya  from  Gargya, 
G§rgya  from  Gautama, 
Gautama  from  Saitava, 
Saitava  from  Parasaryayana, 
Parasaryayana  from  Gargyayana, 
Gargyayana  from  Uddalakayana, 
Uddalakayana  from  Jabalayana, 
Jabalayana  from  Madhyamdinayana, 
Madhyamdinayana  from  Saukarayana, 
Saukarayana  from  Kashayana, 
Kashayana  from  Sayakayana, 
Sayakayana  from  Kausikayani, 
Kau^ikayani  [3]  from  Ghritakausika, 
Ghritakausika  from  Parasaryayana, 
Parasaryayana  from  Parasarya, 
Parasarya  from  Jatukarnya, 
Jatukarnya  from  Asurayana  and  Yaska, 
Asurayana  from  Traivani, 
Traivani  from  Aupajandhani^ 
Aupajandhani  from  Asuri, 
Asuri  from  Bharadvaja, 
Bharadvaja  from  Atreya, 
Atreya  from  Manti, 

1  So  the  Madhyamdina  text  begins  the  list, 
148 


BRIHAD-ARANYAKA  UPANISHAD      [-5.1 

Manti  from  Gautama, 
Gautama  from  Gautama, 
Gautama  from  Vatsya, 
Vatsya  from  Sandilya, 
Sandilya  from  Kaisorya  Kapya, 
Kai^orya  Kapya  from  Kumaraharita, 
Kumaraharita  from  Galava, 
Galava  from  Vidarbhikaundinya, 
Vidarbhlkaundinya  from  Vatsanapat  Babhrava, 
Vatsanapat  Babhrava  from  Pathin  Saubhara, 
Pathin  Saubhara  from  Ayasya  Angirasa, 
Ayasya  Angirasa  from  Abhuti  Tvashtra, 
Abhuti  Tvashtra  from  Vi^varupa  Tvashtra, 
Vi^varupa  Tvashtra  from  the  two  A^vlns, 
the  two  A^vins  from  Dadhyanc  Atharvana, 
Dadhyanc  Atharvana  from  Atharvan  Daiva, 
Atharvan  Daiva  from  Mrityu  Pradhvarhsana, 
Mrityu  Pradhvarhsana  from  Pradhvarhsana, 
Pradhvarhsana  from  Eka  Rishi, 
Eka  Rishi  from  Vipracitti, 
Vipracitti  from  Vyashti, 
Vyashti  from  Sanaru, 
Sanaru  from  Sanatana, 
Sanatana  from  Sanaga, 
Sanaga  from  Parameshthin, 
Parameshthin  from  Brahma. 

Brahma  is  the  Self-existent  (svayam-bhu).      Adoration  to 
Brahma ! 


FIFTH   ADHYAYA 

FIRST  BRAHMANA 

The  inexhaustible  Brahma 
Oml 

The  yon  is  fulness;   fulness,  this, 
From  fulness,  fulness  doth  proceed. 
Withdrawing  fulness's  fulness  off, 
E'en  fulness  then  itself  remains.1 

1  This  stanza  occurs  with  variations  in  AV.  10.  8.  29. 

149 


5.i-]      BRIHAD-ARANYAKA  UPANISHAD 

Oml 

'Brahma  is  the  ether  (kha) — the  ether  primeval,  the  ether 
that  blows/  Thus,  verily,  was  the  son  of  Kauravyayani  wont 
to  say. 

This  is  the  knowledge  (veda)  the  Brahmans  know.  Thereby 
I  know  (veda)  what  is  to  be  known. 

SECOND  BRAHMANA 
The  three  cardinal  virtues 

1.  The  threefold   offspring-  of  Prajapati — gods,   men,  and 
devils  (asura)— dwelt  with  their  father  Prajapati  as  students 
of  sacred  knowledge  (brahviacarya). 

Having  lived  the  life  of  a  student  of  sacred  knowledge,  the 
gods  said :  '  Speak  to  us,  Sir/  To  them  then  he  spoke  this 
syllable,  'Da.'  £  Did  you  understand  ? '  '  We  did  understand/ 
said  they.  '  You  said  to  us?  ct  Restrain  yourselves  (damyata)?  ' 
'  Yes  (Om) ! '  said  he.  «  You  did  understand/ 

2.  So  then  the  men  said  to  him:  'Speak  to  us,  Sir/     To 
them  then  he  spoke  this  syllable, c  Da!   '  Did  you  understand  ?' 
6  We  did  understand,'  said   they.     'You   said  to  us,   "Give 
(dattay  '     <  Yes  (Om)  \ '  said  he.     '  You  did  understand/ 

3.  So  then  the  devils  said  to  him :  6  Speak  to  us,  Sir/     To 
them  then  he  spoke  this  syllable, '  Da!    '  Did  you  understand  ? ' 
'  We   did   understand/    said    they.      { You   said   to   us,   "  Be 
compassionate  (dayadlwanfy" '     '  Yes  (Om) ! }   said  he.     '  You 
did  understand/ 

This  same  thing  does  the  divine  voice  here,  thunder,  repeat : 
Da!  Da!  Da!  that  is,  restrain  yourselves,  give,  be  compas- 
sionate. One  should  practise  this  same  triad :  self-restraint, 
giving,  compassion. 

THIRD  BRAHMANA 
Braluna  as  the  heart 

The  heait  (hrdayam)  is  the  same  as  Prajapati  (Lord  of 
Creation).  It  is  Brahma.  It  is  all. 

It  is  trisyllabic — hr-da-yam. 

hr  is  one  syllable.  Both  his  own  people  and  others  bring 
( V&r)  offerings  unto  him  who  knows  this. 

150 


BRIHAD-ARANYAKA  UPANISHAD    [-5.5.3 

da  is  one  syllable.  Both  his  own  people  and  others  give 
(  V  da)  unto  him  who  knows  this. 

yam  is  one  syllable.  To  the  heavenly  world  goes  (eti  [pi 
yanti§  he  who  knows  this. 

FOURTH  BRAHMANA 
Brahma  as  the  Heal 

This,  verily,  is  That.  This,  indeed,  was  That,  even  the  Real 
He  who  knows  that  wonderful  being  (yaksa]  as  the  first-born— 
namely,  that  Brahma  is  the  Real—conquers  these  worlds. 
Would  he  be  conquered  who  knows  thus  that  great  spirit  as 
the  first-born— namely,  that  Brahma  is  the  Real  ?  [No !]  for 
indeed,  Brahma  is  the  Real. 

FIFTH  BRAHMANA 
The  Heal,  etymologically  and  cosmologically  explained 

1.  In  the  beginning  this  world  was  just  Water.    That  Water 
emitted    the   Real—Brahma   [being]  the  Real—;    Brahma, 
Prajapati;   Prajapati,  the  gods.     Those  gods  reverenced  the 
Real    (satyam).      That   is   trisyllabic:    sa-ti-yam — sa    is    one 
syllable,  ti  is  one  syllable,  yam  is  one  syllable.     The  first  and 
last  syllables  are  truth  (satyam^     In  the  middle  is  falsehood 
(anrtam}*     This    falsehood    is   embraced   on   both   sides   by 
truth  ;   it  partakes  of  the  nature  of  truth  itself.     Falsehood 
does  not  injure  him  who  knows  this. 

2.  Yonder  sun  is  the  same  as  that  Real.     The  Person  who 
is  there  in  that  orb  and  the  Person  who  is  here  in  the  right 
eye — these  two  depend  the  one  upon  the  other.    Through  his 
rays  that  one  depends  upon  this  one  ;  through  his  vital  breaths 
this  one  upon  that.    When  one  is  about  to  decease,  he  sees  that, 
orb  quite  clear  [i.  e.  free  from  rays] ;  those  rays  come  to  him 
no  more. 

3.  The  head  of  the  person  who  is  there  in  that  orb  is  Bhur 
— there  is  one  head,  this  is  one  syllable.     Bkuvar  is  the  arms — 
there  are  two  arms,  these  are  two  syllables.     Svar  is  the  feet 

1  '  Truth*  is  another  meaning  (beside  '  the  Real')  of  the  word  satyam. 

2  Because,  as  the  Commentator  explains,  the  sound  ti  is  contained  in  the  word 
anrtam* 


5.5.3-]    BRIHAD-ARANYAKA  UPANISHAD 

—  there  are  two  feet,  these  are  two  syllables  (su-ar).  The 
mystic  name  (upanisad)  thereof  is  *  Day  '  (ahan).  He  slays 
(  */kan)  evil,  he  leaves  it  behind  (  «/ha)  who  knows  this. 

4.  The  head  of  the  person  who  is  here  in  the  right  eye  is 
Bhur—  there  is  one  head,  this  is  one  syllable.  BJmvar  is  the 
arms  —  there  are  two  arms,  these  are  two  syllables.  Svar  is  the 
feet  —  there  are  two  feet,  these  are  two  syllables  (su-ar).  The 
mystic  name  (upanisad)  thereof  is  *  I  '  (akam).  He  slays 
evil,  he  leaves  it  behind  (  */ka)  who  knows  this. 


SIXTH  BRAHMANA 
The  Individual  person,  pantkeistically  explained 

This  person  (purusd)  here  in  the  heart  is  made  of  mind,  is  of 
the  nature  of  light,  is  like  a  little  grain  of  rice,  is  a  grain  of 
barley.  This  very  one  is  ruler  of  everything,  is  lord  of  every- 
thing, governs  this  whole  universe,  whatsoever  there  is. 

SEVENTH  BRAHMANA 

Brahma  as  lightning,  etymologically  explained 
Brahma  is  lightning  (vidyut\  they  say,  because  of  unloosing 
(mdana).      Lightning   unlooses  (vidyati)  him  from  evil  who 
knows  this,  that  Brahma  is  lightning—  for  Brahma  is  indeed 
lightning. 

EIGHTH  BRAHMANA 
The  symbolism  of  speech  as  a  cow 

One  should  reverence  Speech  as  a  milch-cow.  She  has  four 
udders:  the  Svaha  (Invocation),  the  VasJtat  (Presentation), 
the  Hanta  (Salutation),  the  Svadha  (Benediction).1  The  gods 
subsist  upon  her  two  udders,  the  S-vaha  and  the  Vashat  ;  men, 
upon  the  Hanta  ;  the  fathers  upon  the  Svadka.  The  breath 
is  her  bull  ;  the  mind,  her  calf. 

NINTH  BRAHMANA2 
The  universal  fire  and  the  digestive  fire 
This  is  the  universal  fire  which  is  here  within  a  person,  by 
means  of  which  the  food  that  is  eaten  is  cooked.     It  is  the 

1  Four  exclamations  in  the  sacrificial  ritual. 

2  Recurs  entire  in  Maitri  2.  6, 


BRIHAD-ARANYAKA  UPANISHAD      [-5.12 

noise  thereof  that  one  hears  on  covering  the  ears  thus.1     When 
one  is  about  to  depart,  one  hears  not  this  sound. 

TENTH  BRAHMAN  A 
The  course  to  Brahma  after  death 

Verily,  when  a  person  (puntsa)  departs  from  this  world  he 
goes  to  the  wind.  It  opens  out  there  for  him  like  the  hole  of 
a  chariot-wheel.  Through  it  he  mounts  higher. 

He  goes  to  the  sun.  It  opens  out  there  for  him  like  the 
hole  of  a  drum.  Through  it  he  mounts  higher. 

He  goes  to  the  moon.  It  opens  out  for  him  there  like  the 
hole  of  a  kettle-drum.  Through  it  he  mounts  higher. 

He  goes  to  the  world  that  is  without  heat,  without  cold.2 
Therein  he  dwells  eternal  years. 

ELEVENTH  BRAHMANA 
The  supreme  austerities 

Verily,  that  is  the  supreme  austerity  which  a  sick  man 
suffers.  The  supreme  world,  assuredly,  he  wins  who  knows 
this. 

Verily,  that  is  the  supreme  austerity  when  they  carry  a  dead 
man  into  the  wilderness.  The  supreme  world,  assuredly,  he 
wins  who  knows  this. 

Verily,  that  is  the  supreme  austerity  when  they  lay  a  dead 
man  on  the  fire.  The  supreme  world,  assuredly,  he  wins  who 
knows  this. 

TWELFTH  BRAHMANA 
Brahma  as  food,  life,  and  renunciation 

'  Brahma  is  food ' — thus  some  say.  This  is  not  so.  Verily, 
food  becomes  putrid  without  life  (prana). 

*  Brahma  is  life ' — thus  some  say.  This  is  not  so.  Verily, 
life  dries  up  without  food.  Rather,  only  by  entering  into  a 
unity  do  these  deities  reach  the  highest  state.  ^ 

Now  it  was  in  this  connection  that  Pratrida  said  to  his  father : 

1  The  word  is  here  used  deictically. 

3  The  words  atokam  akimam  may  also  be  translated  t  without  sorrow,  without 
snow.' 

153 


5-I3-]      BRIHAD-ARANYAKA  UPANISHAD 

'What  good,  pray,  could  I  do  to  one  who  knows  this?  What 
evil  could  I  do  to  him  ? ' l 

He  then  said,  with  [a  wave  of]  his  hand:  '  No,  Pratrida.  Who 
reaches  the  highest  state  [merely]  by  entering  into  a  unity  with 
these  two  ? ' 

And  he  also  spoke  to  him  thus  :  '  vi' — verily,  vi  is  food,  for 
all  beings  here  enter  ( Vvis)  into  food  ;  and  :  ram 5 — verily, 
ram  is  life,  for  all  beings  here  delight  (Vram)  in  life.  Verily, 
indeed,  all  beings  enter  into  him,  all  beings  delight  in  him 
who  knows  this.2 

THIRTEENTH  BRAHMANA 
Life  represented  in  trie  officiating  priest  and  in  the  ruler 

1.  The  Uktha*\  Verily,  the  Uktha  is  life  (prana),  for  it  is 
life  that  causes  everything  here  to  rise  up  (ut-tha).     From 
him  there  rises  up  an  Uktha-knowing  son,  he  wins  co-union 
and  co-status  with  the  Uktha,  who  knows  this. 

2.  The  Yajus  4 :  Verily,  the  Yajus  is  life  (prdna],  for  in  life 
are  all  beings  here  united  (Vynj).    United,  indeed,  are  all 
beings    for  his   supremacy,  he  wins   co-union  and  co-status 
with  the  Yajus,  who  knows  this. 

3.  The  Saman5 .  Verily,  the  Saman  is  life  (prana),  for  in 
life   are  all   beings  here  combined   (samyand).     Combined, 
indeed,  are  all   beings  here  serving  him  for  his  supremacy, 
he  wins  co-union  and  co-status  with  the  Saman,  who  knows 
this. 

4.  The  Kskatra .  Verily,  rule  is  life  (frana),  for  verily,  rule  - 
is  life.     Life  protects  (Vtrd)  one  from  hurting  (ksanitos).     He 
attains  a  rule  that  needs  no  protection  (a-tra),  he  wins  co-union 
and  co-status  with  the  Kshatra,6  who  knows  this. 

1  That  is : — Is  not  he  who  has  this  knowledge  of  the  nature  of  Brahma  and 
food  and  life  quite  superior  to  benefit  or  injury  from  any  other  individual  * 

2  Namely,  that  the  ultimate  unity  in  which  food  and  life  are  involved  is  re- 
nunciation, since  the  meaning  of  the  compound  verb  m-ram  is  *to  renounce.' 

3  The  Recitation  portion  of  the  sacrificial  ritual. 

4  The  prose  portion  of  the  sacrificial  ritual. 

5  The  Chant 

G  The  word  ksatra,  seems  to  be  used  in  this  paragraph  in  two  meanings- 
abstractly,  as  'rule/  and,  specifically,  as  the  ' ruler,'  referring  to  the  second  or 
ruling  class.  In  connection  therewith,  the  first  three  items  treated  in  this  section 
may  refer  to  the  priestly  class  of  Brahmans,  who  alone  performed  the  ritual. 

154 


BRIHAD-ARANYAKA  UPANISHAD    [-5.14.4 

FOURTEENTH  BRAHMANA 
The  mystical  significance  of  the  sacred  Gayatrl  prayer 

1.  bhu-mir  (earth),  an-ta-ri-ksa  (interspace),  dy-aur  (sky)-— 
eight  syllables.     Of  eight  syllables,  verily,  is  one  line  of  the 
Gayatrl.     And  that  [series],  indeed,  is  that"  [line]  of  it.     As 
much  as  there  is  in  the  three  worlds,  so  much  indeed  does  he 
win  who  knows  thus  that  line  of  it 

2.  r-cas  (verses),1  ya-jwh-si  (sacrificial  formulas),2  sa-ma-ni 
(chants)  3 — eight  syllables.     Of  eight  syllables,  verily,  is  one 
line  of  the  Gayatrl.    And  that  [series],  indeed,  is  that  [line]  of 
it.     As  much  as  is  this  threefold  knowledge,  so  much  indeed 
does  he  win  who  knows  thus  that  line  of  it. 

3.  fra-na  (in-breath),  ap-d-na  (out-breath),  vy-a-na  (diffused 
breath) — eight  syllables.     Of  eight  syllables,  verily,  is  one  line 
of  the  GayatrT.     And  that  [series],  indeed,  is  that  [line]  of  it. 
As  much  breathing  as  there  is  here,  so  much  indeed  does  he 
win  who  knows  thus  that  line  of  it. 

That  is  its  fourth,  the  sightly,  foot,  namely  the  one  above- 
the-darksome  who  glows  yonder.4  This  fourth  is  the  same  as 
the  Turlya.  It  is  called  the  '  sightly  (darsatam)  foot,'  because 
it  has  come  into  sight  (dadrse),  as  it  were.  And  he  is  called 
*  above-the-darksome '  (paro-rajas),  because  he  glows  yonder 
far  above  everything  darksome.  Thus  he  glows  with  luster 
and  glory  who  knows  thus  that  foot  of  it 

4.  This  Gayatrl  is  based  upon  that  fourth,  sightly  foot,  the 
one  above-the-darksome.     That  is  based  upon  truth  (satya). 
Verily,  truth   is   sight,  for  verily,  truth   is  sight.     Therefore 
if  now  two  should  come  disputing,  saying  '  I  have  seen ! '  c  I 
have  heard ! '  we  should  trust  the  one  who  would  say  c  I  have 
seen/ 

Verily,  that  truth  is  based  on  strength  (bald).  Verily, 
strength  is  life  (prand).  It  is  based  on  life.  Therefore  they 
say,  s  Strength  is  more  powerful  than  truth.1 

1  Referring  to  the  Rig- Veda  by  designating  the  principal  character  of  its 
contents. 

2  Similarly  referring  to  the  Yajur-Veda. 
s  Similarly  referring  to  the  Sama-Veda. 
*  That  is,  the  Sun. 

155 


5.I4-4-]    BRIHAD-ARANYAKA  UPANISHAD 

Thus  is  that  Gayatii  based  with  regard  to  the  Self  (adky- 
atmam).  It  protects  the  house-servants.  Verily,  the  house- 
servants  are  the  vital  breaths  (prand).  So  it  protects  the 
vital  breaths.  Because  it  protects  (V '  tra)  the  house-servants 
(gaya\  therefore  it  is  called  Gayatri.  That  Savitrl  stanza1 
which  one  repeats  is  just  this.  For  whomever  one  repeats  it, 
it  protects  his  vital  breaths. 

5.  Some  recite  this   Savitrl  stanza  as  Anushtubh  meter,2 
saying:   'The   speech   is   Anushtubh   meter.     We  recite  the 
speech   accordingly/     One   should   not  so  do.     One   should 
recite  the  Savitrl  stanza  as  Gayatri  meter.3     Verily,  even  if 
one  who  knows  thus  receives  very  much,  that  is  not  at  all  in 
comparison  with  one  single  line  of  the  Gayatri. 

6.  If  one  should  receive  these  three  worlds  full,  he  would 
receive  that  first  line  of  it  [i.e.  the  Gayatri].     If  one  should 
receive  as  much  as  is  this  threefold  knowledge,  he  would  receive 
that  second  line  of  it.     If  one  should  receive  as  much  as  there 
is  breathing  here,  he  would  receive  that  third  line  of  it.     But 
that  fourth  (turlyd),  sightly  foot,  the  one  above-the-darksome, 
who  glows  yonder,  is  not  obtainable  by  any  one  whatsoever. 
Whence,  pray,  would  one  receive  so  much ' 

7.  The  veneration  of  it :  '  O  Gayatri,  you  are  one-footed, 
two-footed,  three-footed,  four-footed.     You  are  without  a  foot, 
because  you  do   not  go  afoot     Adoration   to   your  fourth, 
sightly  foot,  the  one  above-the-darksome ! — Let  not  so-and-so 
obtain  such-and-such  ! ' — namely,  the  one  whom  one  hates.   Or, 
*  So-and-so — let  not  his  wish  prosper ! ' — Indeed,  that  wish  is 
not  prospered  for  him  in  regard  to  whom  one  venerates  thus. 
Or, '  Let  me  obtain  such-and-such  ! ' 

8.  On  this  point,  verily,  Janaka,  [king]  of  Videha,  spoke  as 
follows  to  Budila  Asvatarasvi:  f^io!     Now  if  you  spoke  of 
yourself  thus  as  a  knower  of  the  Gayatri,  how  then  have  you 
come  to  be  an  elephant  and  are  carrying  ? ' 

'  Because,  great  king,  I  did  not  know  its  mouth/  said  he. 
Its  mouth  is  fire.    Verily,  indeed,  even  if  they  lay  very  much 

1  RV.  3. 62.  10 :    On  this,  of  Savitri  the  god, 

The  choicest  glory  let  us  think. 
Our  thoughts  may  he  himself  inspire ! 

2  Consisting  of  four  eight-syllable  lines. 

3  Consisting  of  three  eight-syllable  lines. 

156 


BRIHAD-ARANYAKA  UPANISHAD    [-6.1.1 

on  a  fire,  it  burns  it  all.  Even  so  one  who  knows  this,  al- 
though he  commits  very  much  evil,  consumes  it  all  and 
becomes  clean  and  puie,  ageless  and  immortal 

FIFTEENTH  BRAHMANA * 
A  dying  person's  prayer 
With  a  golden  vessel 
The  Real's  face  is  covered  o'er. 
That  do  thou,  0  Pushan,  uncover 
For  one  whose  law  is  the  Real  (satya-dharma)  to  see. 
O  Nourisher  (Pusan\  the  sole  Seer,  0  Controller  ( Yamd), 
O  Sun,  offspring  of  Prajapati,  spread  forth  thy  rays !     Gather 
thy  brilliance !  What  is  thy  fairest  form— that  of  thee  I  see. 
He  who  is  yonder,  yonder  Person  (purttsa) — I  myself  am  he  ! 
[My]  breath  (vayit)  to  the  immortal  wind  (anilam  amrtam) ! 
This  body  then  ends  in  ashes  !  Om  \ 

O  Purpose  (krafu],  remember!    The  deed  (krtd)  remember! 
O  Purpose,  remember!     The  deed  remember! 

General  prayer  of  petition  and  adoration 

O  Agni7  by  a  goodly  path  to  prosperity  (rai)  lead  us, 

Thou  god  who  knowest  all  the  ways ! 

Keep  far  from  us  crooked-going  sin  (enas) ! 

Most  ample  expiession  of  adoration  to  thee  would  we  render.2 


SIXTH  ADHYAYA 
FIRST  BRAHMANA 

The  characteristic  excellence  of  six  bodily  functions, 
and  the  value  of  the  knowledge  thereof3 

I.  Om  \  Verily,  he  who  knows  the  chiefest  and  best,  becomes 
the  chiefest  and  best  of  his  own  [people]. 

Breath  (prdna\  verily,  is  chiefest  and  best.  He  who  knows 
this  becomes  the  chiefest  and  best  of  his  own  [people]  and 
even  of  those  of  whom  he  wishes  so  to  become. 

1  This  section  recurs  again  as  Isa  15-18.     See  further  foot-notes  there. 
3  This  stanza  =  RV.  r.  189.  i  (the  famous  Cremation  Hymn). 
5  A  parallel  passage  in  simpler  form  is  Chand.  5.1.  1-5, 

157 


6.  i. a-]     BRIHAD-ARANYAKA  UPANISHAD 

3.  Verily,  he  who  knows  the  most  excellent  becomes  the 
most  excellent  of  his  own  [people]. 

Speech,  verily,  is  the  most  excellent.  He  who  knows  this 
becomes  the  most  excellent  of  his  own  [people]  and  even  of 
those  of  whom  he  wishes  so  to  become. 

3.  Verily,  he  who  knows  the  firm  basis  (prati-stha)  has  a 
firm  basis  (verb  prati-stkd)  on  even  ground,  has  a  firm  basis 
on  rough  ground. 

The  Eye,  verily,  is  a  firm  basis,  for  with  the  eye  both  on 
even  ground  and  on  rough  ground  one  has  a  firm  basis.  He 
has  a  firm  basis  on  even  ground,  he  has  a  firm  basis  on  rough 
ground,  who  knows  this. 

4.  Verily,  he  who  knows  attainment — for  him,  indeed,  is 
attained  what  wish  he  wishes. 

The  Ear,  verily, is  attainment,  for  in  the  ear  all  these  Vedas 
are  attained.  The  wish  that  he  wishes  is  attained  for  him 
who  knows  this. 

5.  Verily,  he  who  knows  the  abode  becomes  the  abode  of  his 
own  [people],  an  abode  of  folk. 

The  Mind,  verily,  is  an  abode.  He  becomes  an  abode  of 
his  own  [people],  an  abode  of  folk,  who  knows  this. 

6.  Verily,  he  who  knows  procreation  (prajatf)  procreates 
himself  with  progeny  and  cattle. 

Semen,  verily,  is  procreation.  He  procreates  himself  with 
progeny  and  cattle,  who  knows  this. 

The  contest  of  the  bodily  functions  for  superiority, 
and  the  supremacy  of  breath l 

7.  These  vital  Breaths  (prand),  disputing  among  themselves 
on  self-superiority,  went  to  Brahma.     Then  they  said :  '  Which 
of  us  is  the  most  excellent  ? ' 

Then  he  said :  '  The  one  of  you  after  whose  going  off  this 
body  is  thought  to  be  worse  off,  he  is  the  most  excellent 
of  you.5 

8.  Speech  went  off.     Having  remained  away  a  year,  it 
came  back  and  said :  c  How  have  you  been  able  to  live  without 
me?' 

1  Compare  the  other  accounts  of  this  episode  at  Chaud.  5.1.6-5.3.2;  Kaush.  3  3 

158 


BRIHAD-ARANYAKA  UPANISHAD    [-6.1.13 

They  said:  'As  the  dumb,  not  speaking  with  speech,  but 
breathing  with  breath,  seeing  with  the  eye,  hearing  with  the 
ear,  knowing  with  the  mind,  procreating  with  semen.  Thus 
have  we  lived.'  Speech  entered  in. 

9.  The  Eye  went  off.     Having  remained  away  a  year,  it 
came  back  and  said  :  '  How  have  you  been  able  to  live  without 
me?' 

They  said  :  '  As  the  blind,  not  seeing  with  the  eye,  but 
breathing  with  breath,  speaking  with  speech,  hearing  with  the 
ear,  knowing  with  the  mind,  procreating  with  semen.  Thus 
have  we  lived.'  The  eye  entered  in. 

10.  The  Ear  went  off.     Having  remained  away  a  year,  it 
came  back  and  said  :  l  How  have  you  been  able  to  live  without 
me?J 

They  said:  'As  the  deaf,  not  hearing  with  the  ear,  but 
breathing  with  breath,  speaking  with  speech,  seeing  with  the 
eye,  knowing  with  the  mind,  procreating  with  semen.  Thus 
have  we  lived.'  The  ear  entered  in. 

11.  The  Mind  went  off.     Having  remained  away  a  year,  it 
came  back  and  said  :  '  How  have  you  been  able  to  live  without 
me?' 

They  said  :  '  As  the  stupid,  not  knowing  with  the  mind,  but 
breathing  with  breath,  speaking  with  speech,  seeing  with  the 
eye,  hearing  with  the  ear,  procreating  with  semen.  Thus  have 
we  lived.'  The  mind  entered  in. 

12,.  The  Semen  went  off.  Having  remained  away  a  year, 
it  came  back  and  said :  '  How  have  you  been  able  to  live 
without  me  ? ' 

They  said :  '  As  the  emasculated,  not  procreating  with 
semen,  but  breathing  with  breath,  speaking  with  speech, 
seeing  with  the  eye,  hearing  with  the  ear,  knowing  with  the 
mind.  Thus  have  we  lived.'  The  semen  entered  in. 

13.  Then  Breath  was  about  to  go  off.  As  a  large  fine 
horse  of  the  Indus-land  might  pull  up  the  pegs  of  his  foot- tethers 
together,  thus  indeed  did  it  pull  up  those  vital  breaths 
together.  They  said :  '  Sir,  go  not  off !  Verily,  we  shall  not 
be  able  to  live  without  you ! ' 

'  If  such  I  am,  make  me  an  offering/ 

<  So  be  it.' 

159 


6.I.I4-]    BRIHAD-ARANYAKA  UPANISHAD 

14.  Speech  said  :  '  Verily,  wherein  I  am  the  most  excellent, 
therein  are  you  the  most  excellent/ 

'  Verily,  wherein  I  am  a  firm  basis3  therein  are  you  a  firm 
basis/  said  the  eye. 

c  Verily,  wherein  I  am  attainment,  therein  are  you  attain- 
ment,' said  the  ear. 

*  Verily,  wherein  I  am  an  abode,  therein  are  you  an  abode/ 
said  the  mind. 

( Verily,  wherein  I  am  procreation,  therein  are  you  procrea- 
tion/ said  the  semen. 

f  If  such  I  anij  what  is  my  food  ?  what  is  my  dwelling  ? ' 

1  Whatever  there  is  here,  even  to  dogs,  worms,  crawling  and 
flying  insects — that  is  your  food.  Water  is  your  dwelling/ 

Verily,  what  is  not  food  is  not  eaten ;  what  is  not  food  is  not 
taken  by  him  who  thus  knows  that  [i.e.  water]  as  the  food 
(anna)  of  breath  (ana).  Those  who  know  this,  who  are  versed 
in  sacred  learning  (srotriya),  when  they  are  about  to  eat,  take 
a  sip ;  after  they  have  eaten,  they  take  a  sip.  So,  indeed,  they 
think  they  make  that  breath  (ana)  not  naked  (anagna). 

SECOND  BRAHMANA 
The  course  of  the  sotil  in  its  incarnations  l 

i.  Verily,  Svetaketu  Aruneya  went  up  to  an  assembly  of 
Pancalas.  He  went  up  to  Pravahana  Jaibali  while  the  latter 
was  having  himself  waited  upon.  He,  looking  up,  said  unto 
him,  f  Young  man  ! ' 

'  Sir !'  he  replied. 

*  Have  you  been  instructed  by  your  father  ?  ' 
f  Yes/ said  he. 

a.  '  Know  you  how  people  here,  on  deceasing,  separate  in 
different  directions  ?  ** 

'  No/  said  he. 

'  Know  you  how  they  come  back  again  to  this  world  ? ' 

c  No/  said  he. 

'Know  you  why  yonder  world  is  not  filled  up  with  the 
many  who  continually  thus  go  hence  ? ' 

'  No/  said  he. 

1  A  parallel  account  is  found  in  Chand.  5.  3-10. 
1 60 


BRIHAD-ARANYAKA  UPANISHAD    [-6.2.7 

<  Know  you  in  which  oblation  that  is  offered  the  water  be- 
comes the  voice  of  a  person,  rises  up,  and  speaks  ? ' 

'  No,'  said  he. 

'  Know  you  the  access  of  the  path  leading  to  the  gods,  or  of 
the  one  leading  to  the  fathers?  by  doing  what,  people  go  to 
the  path  of  the  gods  or  of  the  fathers  ?  for  we  have  heard  the 
word  of  the  seer : — 

Two  paths,  I've  heard — the  one  that  leads  to  fathers, 
And  one  that  leads  to  gods — belong  to  moitals. 
By  these  two,  every  moving  thing  here  travels, 
That  is  between  the  Father  and  the  Mother.'1 

1  Not  a  single  one  of  them  do  I  know/  said  he. 

3.  Then  he  addressed  him  with  an  invitation  to  remain. 
Not  respecting  the  invitation  to  remain,  the  boy  ran  off.     He 
went  to  his  father.     He  said  to  him:  'Verily,  aforetime  you 
have  spoken  of  me,  Sir,  as  having  been  instructed ! J 

*  How  now,  wise  one  ? ' 

'Five    questions   a  fellow  of  the  princely  class  (rajanya- 
bandhu}  has  asked  me.     Not  a  single  one  of  them  do  I  know.' 
'What  are  they?' 
4  These ' — and  he  repeated  the  topics 

4.  He  said :  *  You  should  know  me,  my  dear,  as  such,  that 
whatsoever  I  myself  know,  I  have  told  all  to  you.    But,  come ! 
Let  us  go  there  and  take  up  studentship.' 

e  Go  yourself,  Sir.' 

So  Gautama2  went  forth  to  where  [the  place]  of  Pravahana 
Jaibali  was. 

He  brought  him  a  seat,  and  had  water  brought ;  so  he  made 
him  a  respectful  welcome.  Then  he  said  to  him:  £A  boon 
we  offer  to  the  honorable  Gautama ! ' 

5.  Then  he  said :    '  The  boon  acceptable  to  me  is  this  : — 
Pray  tell  me  the  word  which  you  spoke  in  the  presence  of  the 
young  man.' 

6.  Then  he  said :  *  Verily,  Gautama,  that  is  among  divine 
boons.     Mention  [one]  of  human  boons/ 

7.  Then  he  said :  '  It  is  well  known  that  I  have  a  full  share 
of  gold,  of  cows  and  horses,  of  female  slaves,  of  rugs,  of  apparel. 

1  That  is,  between  Father  Heaven  and  Mother  Earth. 

2  That  is,  Gautama  Arum,  the  father. 

l6l  M 


6.3.7-]    BRIHAD-ARANYAKA  UPANISHAD 

Be  not  ungenerous  toward  me,  Sir,  In  regard  to  that  which  is 
the  abundant,  the  infinite,  the  unlimited/ 

'Then,  verily,  0  Gautama,  you  should  seek  in  the  usual 
manner.' 

6 1  come  to  you,  Sir,  as  a  pupil ! ' — with  [this]  word,  verily, 
indeed,  men  aforetime  came  as  pupils. — So  with  the  acknow- 
ledgment of  coming  as  a  pupil  he  remained. 

8.  Then  he  said:    'As  truly  as  this  knowledge  has  never 
heretofore  dwelt  with  any  Brahman  (brd/imana)  whatsoever, 
so  truly  may  not  you  and  your  grandfathers  injure  us.     But 
I  will  tell  it  to  you,  for  who  is  able  to  refuse  you  when  you 
speak  thus ! '     He  continued  (iti) : 

9.  c  Yonder  world,  verily,  is  a  sacrificial  fire,  O  Gautama. 
The  sun,  in  truth,  is  its  fuel ;  the  light-rays,  the  smoke ;  the 
day,  the  flame;  the  quarters  of  heaven,  the  coals;  the  inter- 
mediate quarters,  the  sparks.     In  this  fire  the  gods  offer  faith 
(smddha).     From  this  oblation  King  Soma  arises. 

10.  A  rain-cloud,  verily,  is  a  sacrificial  fire,  O    Gautama. 
The  year,  in  truth,  is  its  fuel ;  the  thunder-clouds,  the  smoke  ; 
the  lightning,  the  flame ,    the   thunder-bolts,  the  coals ;    the 
hail-stones,  the  sparks.     In  this  fire  the  gods  offer  King  Soma. 
From  this  oblation  rain  arises. 

11.  This  world,  verily,  is  a  sacrificial  fire,  0  Gautama.     The 
earth,  in  truth,  is  its  fuel ;  fire,  the  smoke  ;  night,  the  flame ; 
the  moon,  the  coals ;  the  stars,  the  sparks.     In  this  fire  the 
gods  offer  rain.     From  this  oblation  food  arises. 

12.  Man  (purusd),  verily,  is  a  sacrificial  fire,  O  Gautama. 
The  open  mouth,  verily,  is  its  fuel ;  breath  (prdnd),  the  smoke , 
speech,  the  flame ;  the  eye,  the  coals  ;  the  ear,  the  sparks.     In 
this  fire  the  gods  offer  food.     From  this  oblation  semen  arises. 

13.  Woman,  verily,  is  a  sacrificial  fire,  O  Gautama.     The 
sexual  organ,  in  truth,  is  its  fuel ;  the  hairs,  the  smoke ;   the 
vulva,  the  flame ;  when  one  inserts,  the  coals  ;  the  feelings  of 
pleasure,  the  sparks.     In  this  oblation  the  gods  offer  semen. 
From  this  oblation  a  person  (puni$a)  arises. 

He  lives  as  long  as  he  lives.  Then  when  he  dies,  [14]  then 
they  carry  him  to  the  fire.1  His  fire,  in  truth,  becomes  the 
fire ;  fuel,  the  fuel ;  smoke,  the  smoke ;  ffame,  the  flame  ; 

1  That  is,  the  funeral  pyre. 


BRIHAD-ARANYAKA  UPANISHAD   [-5.3.1 

coals,  the  coals  ;  sparks,  the  sparks.  In  this  fire  the  gods 
offer  a  person  (purusa).  From  this  oblation  the  man  arises 
having  the  color  of  light.  ' 

15.  Those  who  know  this,  and  those  too  who  in  the  forest 
truly  worship  (ujasate)  faith  (traddka),  pass  into  the  flame  [of 
the  cremation-fire]  ;  from  the  flame,  into  the  day  ;  from  the 
day,  into  the  half  month  of  the  waxing  moon ;  from  the  half 
month  of  the  waxing  moon,  into  the  six  months  during  which 
the  sun  moves  northward ;  from  these  months,  into  the  world 
of  the  gods  (deva-loka)  ;  from  the  world  of  the  gods,  into  the 
sun  -^  from  the  sun,  into  the  lightning-fire.     A  Peison  (puntsd) 
consisting  of  mind  (manasa)  goes  to  those  regions  of  lightning 
and  conducts  them  to  the  Brahma-worlds.     In  those  Brahma- 
worlds  they  dwell  for  long  extents.     Of  these  there  is  no  return. 

1 6.  But  they  who  by  sacrificial  offering,  charity,  and  austerity 
conquer  the  worlds,  pass  into  the  smoke  [of  the  cremation-fire]  ; 
from  the  smoke,  into  the  night ;  from  the  night,  into  the  half 
month  of  the  waning  moon;    from  the  half  month  of  the 
waning  moon,  into  the  six  months  during  which  the  sun  moves 
southward  ;  from  those  months,  into  the  world  of  the  fathers ; 
from  the  world  of  the  fathers,  into  the  moon.    Reaching  the 
moon,  they  become  food.     There  the  gods—as  they  say  to 
King  Sotna,  "  Increase !  Decrease  !"_even  so  feed  upon  them 
there.     When  that  passes  away  for  them,  then  they  pass  forth 
into  this  space  ;  from  space,  into  air  ;  from  air,  into  rain ;  from 
rain,  into  the  earth.     On  reaching  the  earth  they  become  food. 
Again  they  are  offered  in  the  fire  of  man.     Thence  they  are 
born  in  the  fire  of  woman.     Rising  up  into  the  world,  they 
cycle  round  again  thus. 

But  those  who  know  not  these  two  ways,  become  crawling 
and  flying  insects  and  whatever  there  is  here  that  bites/ 

THIRD  BRAHMANA 

Incantation  and  ceremony  for  tlie  attainment  of 
a  great  wish1 

I.  Whoever  may  wish,  ( I  would  attain  something  great !  — 
in  the  northern  course  of  the  sun,  on  an  auspicious  day  of  the 

1  Compare  the  ceremony  for  the  '  procuring  of  a  special  prize '  at  Kaush,  2  3  (2), 

163  M  % 


5.3-I-]    BRIHAD-ARANYAKA  UPANISHAD 

half  month  of  the  waxing  moon,  having  performed  the  Upasad 
ceremony  for  twelve  days,  having  collected  in  a  dish  of  the 
wood  of  the  sacied  fig-tree  (udambara\  or  in  a  cup,  all  sorts 
of  herbs  including  fruits,  having  swept  around,1  having  smeared 
around,  having  built  up  a  fire,  having  strewn  it  around,2  having 
prepared  the  melted  butter  according  to  rule,  having  com- 
pounded the  mixed  potion  under  a  male  star,  he  makes  an 
oblation,  saying : — 

'  However  many  gods  in  thee,  All-knower,3 
Adversely  slay  desires  of  a  person, 
To  them  participation  I  here  offer! 
Let  them,  pleased,  please  me  with  all  desires ! 

Hail! 

Whoever  lays  herself  adverse, 
And  says,  "I  the  deposer  am!" 
To  thee,  O  such  appeasing  one, 
With  stream  of  ghee  I  sacrifice. 
Hail ! ' 

a.  (  To  the  chiefest,  hail !  To  the  best,  hail ! ' — he  makes 
an  oblation  in  the  fire  and  pours  off  the  remainder  in  the 
mixed  potion.  A  Hail  to  breath  (prana)  \ 

'  To  the  most  excellent,  hail ! ' — he  makes  an  oblation  in  the 
fire  and  pours  off  the  remainder  in  the  mixed  potion.  A  Hail 
to  speech ! 

£  To  the  firm  basis,  hail !' — he  makes  an  oblation  in  the  fire 
and  pours  off  the  remainder  in  the  mixed  potion.  A  Hail  to 
the  eye ! 

'To  attainment,  hail!'— he  makes  an  oblation  in  the  fire 
and  pours  off  the  remainder  in  the  mixed  potion.  A  Hail  to 
the  ear ! 

'  To  the  abode,  hail ! ' — he  makes  an  oblation  in  the  fire  and 
pours  off  the  remainder  in  the  mixed  potion.  A  Hail  to  the 
mind! 

-where  some  of  the  same  directions  occur.  Another  parallel  passage  is  Chand. 
5.2.4-5.9.2. 

1  A  part  of  the  elaborate  ceremonies  which  occur  also  at  Asvalayana  Gnhya 
Sutras  i.  3.  T  and  at  Paraskara  Gnhya  Sutras  I.  I.  2. 

2  With  sacrificial  giass — a  part  of  the  usual  procedure  in  the  sacrificial  ceremony. 
So  AV.  7.  99.  i ;  gat.  Br.  1.1.1.22;  r.  7.  3.  28  ;  Asvalayana  Grihya  Sutras  2.  5.  2 ; 
Gobhila  Gnhya  Sutras  i.  7.  9  ;  Katyayana  3rauta  Sutras  2.  3.  6. 

3  This  word,  jdtavedas,  is  a  name  for  fire. 

164 


BRIHAD-ARANYAKA  UPANISHAD     [-6.3.4 

6  To  procreation,  hail !  '—he  makes  an  oblation  in  the  fire 
and  pours  off  the  remainder  in  the  mixed  potion.  A  Hail  to 
the  semen ! 

Thus  he  makes  an  oblation  in  the  fire  and  pours  off  the 
remainder  in  the  mixed  potion. 

3.  'To  Agni  (fire),  hail !  '—he  makes  an  oblation  in  the  fire 
and  pours  off  the  remainder  in  the  mixed  potion. 

'  To  Soma,  hail ! '— he  makes  an  oblation  in  the  fire  and 
pours  off  the  remainder  in  the  mixed  potion. 

c  O  Earth  (bhur\  hail !  '—he  makes  an  oblation  in  the  fire 
and  pours  off  the  remainder  in  the  mixed  potion. 

c  O  Atmosphere  (bkuvas\  hail ! '— he  makes  an  oblation  in 
the  fire  and  pours  off  the  remainder  in  the  mixed  potion. 

'  O  Sky  (svar),  hail ! '— he  makes  an  oblation  in  the  fire  and 
pours  off  the  remainder  in  the  mixed  potion. 

fO  Earth,  Atmosphere  and  Sky,  hail ! '—he  makes  an 
oblation  in  the  fire  and  pours  off  the  remainder  in  the  mixed 
potion. 

4  To  the  Brahmanhood,  hail ! ' — he  makes  an  oblation  in  the 
fire  and  pours  off  the  remainder  in  the  mixed  potion. 

'  To  the  Kshatrahood,  hail ! '— he  makes  an  oblatioa  in  the 
fire  and  pours  off  the  remainder  in  the  mixed  potion. 

4  To  the  past,  hail ! ' — he  makes  an  oblation  in  the  fire  and 
pours  off  the  remainder  in  the  mixed  potion. 

4  To  the  future,  hail  i ' — he  makes  an  oblation  in  the  fire  and 
pours  off  the  remainder  in  the  mixed  potion. 

'  To  everything,  hail ! ' — he  makes  an  oblation  in  the  fire  and 
pours  off  the  remainder  in  the  mixed  potion. 

c  To  the  All,  hail ! ' — he  makes  an  oblation  in  the  fire  and 
pours  off  the  remainder  in  the  mixed  potion. 

*  To  Prajapati,  hail ! ' — he  makes  an  oblation  in  the  fire  and 
pours  off  the  remainder  in  the  mixed  potion. 

4.  Then  he  touches  it,  saying :  c  Thou  art  the  moving.    Thou 
art  the  glowing.     Thou  art  the  full.    Thou  art  the  steadfast. 
Thou  art  the  sole  resort.     Thou  art  the  sound   hin  that  is 
made.     Thou  art  the  making  of  the  sound  hin}    Thou  ait 
the  Loud  Chant  (udglthd).    Thou  art  the  chanting.     Thou  art 
that  which  is  proclaimed.    Thou  art  that  which  is  proclaimed 

1  That  is,  in  the  preliminary  vocalizing  of  the  ritual. 

165 


6,3.4-]    BRIHAD-ARANYAKA  UPANISHAD 

in  the  antiphone.  Thou  art  the  flaming  in  the  moist.  Thou  art 
the  pervading.  Thou  art  surpassing.  Thou  art  food.  Thou 
art  light.  Thou  art  destruction.  Thou  art  the  despoiler.' 

5.  Then  he  raises  it,  saying  :  (  Thou  thinkest.     Think  of  thy 
greatness ! l     He  is,  indeed,  king  and  ruler  and  overlord.     Let 
the  king  and  ruler  make  me  overlord/ 

6.  Then  he  takes  a  sip,  saying : — 

'On  this  desired  [glory]  of  Savitri2 — 
'Tis  sweetness,  winds  for  pious  man — 
"Tis  sweetness,  too,  the  streams  pour  forth. 
Sweet-filled  for  us  let  be  the  herbs'3 

To  Earth  (b/iur),  hail ! 

[On  this  desired]  glory  of  the  god  let  us  meditate.4 

Sweet  be  the  night  and  morning  glows ! 

Sweet  be  the  atmosphere  of  earth ' 

And  sweet  th'  Heaven-father  (dyaus  pita)  be  to  us!5 

To  Atmosphere  (bhuvas),  hail ! 
And  may  he  himself  inspire  our  thoughts' 6 
The  tree  be  full  of  sweet  for  us ! 
And  let  the  sun  be  full  of  sweet ! 
Sweet-filled  the  cows  become  for  us  1 7 

To  the  Sky  (svar\  hail ! ' 

He  repeats  all  the  Savitri  Hymn  and  all  the  «  Sweet-verses/ 
and  says:  'May  I  indeed  become  this  world -all !  O  Earth 
(bhnr)  and  Atmosphere  (bhuvas)  and  Sky  (svar)  \  Hail !' 

Finally,  having  taken  a  sip,  having  washed  his  hands,  he 
lies  down  behind  the  fire,  head  eastward.  In  the  morning  he 
worships  the  sun,  and  says :  c  Of  the  quarters  of  heaven  thou 
art  the  one  lotus-flower ! s  May  I  of  men  become  the  one 
lotus-flower ! ' s 

1  This  may  be  rue  meaning  of  Smajhsi  dmamhi  te  mahi.     The  words  seem  to 
bear  some  lesemblance  to  the  phrase  which  involves  a  play  on  words  m  the 
corresponding  passage  in  Chand.  5.  2.  6,  amo  ndmd  'si  ama  hi  te  sarvam  zdam, 
c  Thou  art  He  (ama)  by  name,  for  this  whole  world  is  at  home  (ama)  m  thee.' 

2  The  first  line  of  the  famous  Savitri  Hymn,  RV.  3.  62.  loa. 

3  These  three  lines  are  found  at  RV.  i.  90,  6  and  VS,  13.  27. 
*  The  second  line  of  the  Savitri  Hymn,  RV.  3.  62.  lob. 

5  These  three  lines  are  found  at  RV.  i,  90  7  and  VS.  13.  28. 

6  The  third  line  of  the  Savitri  Hymn,  RV.  3.  62.  loc. 

7  These  last  three  lines  are  found  at  RV  i,  90.  8  and  VS.  13.  29. 

8  A  symbolic  expression  for  '  pre-eminent.' 

166 


BRIHAD-ARANYAKA  UPANISHAD    [-63.13 

Then  he  goes  back  the  same  way  that  he  came,  and,  seated 
behind  the  fire,  mutters  the  Line  of  Tradition  (vamsa)* 

7-  This,  indeed,  did  Uddalaka  Arurn  tell  to  his  pupil  Vaja- 
saneya  Yajnavalkya,  and  say:  «  Even  if  one  should  pour  this 
on  a  dry  stump,  branches  would  be  produced  and  leaves 
would  spring  forth.3 

8.  This,  indeed,  did  Vajasaneya  Yajnavalkya  tell  to  his  pupil 
Madhuka  Paingya,  and  say:  'Even  if  one  should  pour  this 
on  a  dry  stump,  branches  would  be  produced  and  leaves 
would  spring  forth.3 

9-  This,  indeed,  did  Madhuka  Paingya  tell  to  his  pupil  Cula 
Bhagavitti,  and  say :  <  Even  if  one  should  pour  this  on  a  dry 
stump,  branches  would  be  produced  and  leaves  would  spring- 
forth/  ^  * 

_  10.  This,  indeed,  did  Cula  Bhagavitti  tell  to  his  pupil  Janaki 
Ayasthuna,  and  say:  'Even  if  one  should  pour  this  on  a  dry 
stump,  branches  would  be  produced  and  leaves  would  spring- 
forth.3  *  5 

ii.  This,  indeed,  did  Janaki  Ayasthuna  tell  to  his  pupil 
Satyakama  Jabala,  and  say :  <  Even  if  one  should  pour  this  on 
a  dry  stump,  branches  would  be  produced  and  leaves  would 
spring  forth.' 

13.  This,  indeed, did  Satyakama  Jabala  tell  to  his  pupils,  and 
say  :  '  Even  if  one  should  pour  this  on  a  dry  stump,  branches 
would  be  produced  and  leaves  would  spring  forth/ 

One  should  not  tell  this  to  one  who  is  not  a  son  or  to  one 
who  is  not  a  pupil.2 

13.  Fourfold  is  the  wood  of  the  sacred  fig-tree  [in  the  cere- 
mony] :  the  spoon  (sruva)  is  of  the  wood  of  the  sacred  fig-tree  ; 
the  cup  is  of  the  wood  of  the  sacred  fig-tree;  the  fuel  is  of  the 
wood  of  the  sacred  fig-tree ;  the  two  mixing-sticks  are  of  the 
wood  of  the  sacred  fig-tree.  There  are  ten  cultivated  grains 
[used]  .  rice  and  barley,  sesamum  and  beans,  millet  and  panic, 
and  wheat,  and  lentils,  and  pulse,  and  vetches.  These,  when 
they  have  been  ground,  one  sprinkles  with  curdled  milk,  honey, 
and  ghee ;  and  one  makes  an  oblation  of  melted  butter. 

1  That  is,  the  tradition  through  the  successive  teachers. 

2  A  similar  prohibition,  against  promulgating  esoteric  knowledge  occurs  at 
£vet.  6.  22  and  Maitri  6.  29. 

167 


6.4,1-]    BRIHAD-ARANYAKA  UPANISHAD 

FOURTH  BRAHMANA 
Incantations  and  ceremonies  for  procreation 

i.  Verily,  of  created  things  here  earth  is  the  essence;  of 
earth,  water ;  of  water,  plants ;  of  plants,  flowers ;  of  flowers, 
fruits  ;  of  fruits,  man  (purusa) ;  of  man,  semen. 

3.  Prajapati(c  Lord  of  creatures')  bethought  himself:  'Come, 
let  me  provide  him  a  firm  basis ! J  So  he  created  woman. 
When  he  had  created  her,  he  revered  her  below. — Therefore 
one  should  revere  woman  below. — He  stretched  out  for  him- 
self that  stone  which  projects.  With  that  he  impregnated  her. 

3.  Her  lap  is  a  sacrificial  altar  ;    her  hairs,  the  sacrificial 
grass ;  her  skin,  the  soma-press.     The  two  lips  of  the  vulva 
are  the  fire  in  the  middle.     Verily,  indeed,  as  great  as  is  the 
world  of  him  who  sacrifices  with  the  Vajapeya  ('Strength- 
libation  ')  sacrifice,,  so  great  is  the  world  of  him  who  practises 
sexual  intercourse,  knowing  this ;  he  turns  the  good  deeds  of 
\\  omen  to  himself.  But  he  who  practises  sexual  intercourse  with- 
out knowing  this — women  turn  his  good  deeds  unto  themselves. 

4.  This,  verily,  indeed,  it  was  that  Uddalaka  Aruni  knew 
\vhen  he  said  : — 

This,  verily,  indeed,  it  was  that  Naka  Maudgalya  knew  when 
he  said : — 

This,  verily,  indeed,  it  was  that  Kumaraharita  knew  when  he 
said ;  *  Many  mortal  men,  Brahmans  by  descent,  go  forth  from 
this  world,  impotent  and  devoid  of  merit,  namely  those  who 
practise  sexual  intercourse  without  knowing  this.' 

[If]  even  this  much1  semen  is  spilled,  whether  of  one  asleep 
or  of  one  awake,  [5]  then  he  should  touch  it,  or  [without 
touching]  repeat : — 

f  What  semen  has  of  mine  to  earth  been  spilt  now, 

Whate'er  to  herb  has  flowed,  whatever  to  water ' 

This  very  semen  I  reclaim! 

Again  to  me  let  vigor  come! 

Again,  my  strength;   again,  my  glow! 

Again  the  altars  and  the  fire 

Be  found  in  their  accustomed  place  I9 


1  Deictically  used, 

168 


BRIHAD-ARANYAKA  UPANISHAD     [-6.4.12 

Having  spoken  thus,  he  should  take  it  with  ring-finger  and 
thumb,  and  rub  it  on  between  his  breasts  or  his  eye-brows. 

6.  Now,  if  one  should  see  himself  in  water,  he  should  recite 
over  it  the  formula :  '  In  me  be  vigor,  power,  beauty,  wealth, 
merit ! ' 

This,  verily,  indeed,  is  loveliness  among  women :  when  [a 
woman]  has  removed  the  [soiled]  clothes  of  her  impurity. 
Therefore  when  she  has  removed  the  [soiled]  clothes  of  her 
impurity  and  is  beautiful,  one  should  approach  and  invite  her. 

7.  If  she  should  not  grant  him  his  desire,  he  should  bribe 
her.     If  she  still  does  not  grant  him  his  desire,  he  should  hit 
her  with  a  stick  or  with  his  hand.,  and  overcome  her,  saying : 
1  With  power,  with  glory  I  take  away  your  glory ! '     Thus  she 
becomes  inglorious. 

8.  If  she  should  yield  to  him,  he  says  :  '  With  power,  with 
glory  I  give  you  glory ! '     Thus  they  two  become  glorious. 

9.  The  woman  whom  one  may  desire  with  the  thought, 
'  May  she  enjoy  love  with  me ! ' — after  coming  together  with 
her,  joining  mouth  with   mouth,  and   stroking  her  lap,  he 
should  mutter : — 

'Thou  that  from  every  limb  art  come, 
That  from  the  heart  art  generate, 
Thou  art  the  essence  of  the  limbs ! 
Distract  this  woman  here  in  me, 
As  if  by  poisoned  arrow  pierced!' 

10.  Now,  the  woman  whom  one  may  desire  with  the  thought, 
*  May  she  not  conceive   offspring ! ' — after  coming  together 
with  her  and  joining  mouth  with  mouth,  he  should  first  inhale, 
then  exhale,  and  say :  c  With  power,  with  semen,  I  reclaim  the 
semen  from  you ! '    Thus  she  comes  to  be  without  seed. 

11.  Now,  the  woman  whom  one  may  desire  with  the  thought, 
'May  she  conceive !'— after  coming  together  with  her  and 
joining  mouth  with  mouth,  he  should  first  exhale,  then  inhale, 
and  say :  *  With  power,  with  semen,  I  deposit  semen  in  you ! ' 
Thus  she  becomes  pregnant. 

12.  Now,  if  one's  wife  have  a  paramour,  and  he  hate  him, 
let  him  put  fire  in  an  unannealed  vessel,  spread  out  a  row 
of  reed  arrows  in  inverse  order,  and  therein  sacrifice  in  inverse 

169 


64-I3-]    BRIHAD-ARANYAKA  UPANISHAD 

order  those  reed  arrows,  their  heads  smeared  with  ghee, 
saying : — 

4  You  have  made  a  lib' at  ion  in  my  fire  !  I  take  away  your 
in-breath  and  out-breath  (prdndpanaii) — you,  so-and-so  ' 

You  have  made  a  libation  in  my  fire !  I  take  away  your 
sons  and  cattle1 — you,  so-and-so! 

You  have  made  a  libation  in  my  fire !  I  take  away  your 
sacrifices  and  meritorious  deeds x— you,  so-and-so  ' 

You  have  made  a  libation  in  my  fire !  I  take  away  your 
hope  and  expectation 1 — you,  so-and-so  ! } 

Verily,  he  whom  a  Brahman  who  knows  this  curses — he 
departs  from  this  world  impotent  and  devoid  of  merit.  There- 
fore one  should  not  desire  sport  with  the  spouse  of  a  person 
learned  in  sacred  lore  (srotriyd]  who  knows  this,  for  indeed  he 
who  knows  this  becomes  superior.2 

13.  Now,  when  the  monthly  sickness  comes  upon  any  one's 
wife,  for  three  days  she  should  not  drink  from  a  metal  cup,  nor 
put  on  fresh  clothes.     Neither  a  low-caste  man  nor  a  low-caste 
woman  should  touch  her.     At  the  end  of  the  three  nights  she 
should  bathe  and  should  have  rice  threshed, 

14.  In  case  one  wishes,  'That  a  white  son  be  born  to  me! 
that  he  may  be  able  to  repeat  a  Veda  !  that  he  may  attain  the 
full  length  of  life ! ' — they  two  should  have  rice  cooked  with 
milk  and  should  eat  it  prepared  with  ghee.     They  two  are 
likely  to  beget  [him], 

15.  Now,   in   case  one  wishes,   'That    a   tawny  son  with 
reddish-brown  eyes  be  born  to  me !  that  he  may  be  able  to 
recite  two  Vedas  f  that  he  may  attain  the  full  length  of  life  ! ' 
— they  two  should  have  rice  cooked  with  sour  milk  and  should 
eat  it  prepared  with  ghee.    They  two  are  likely  to  beget  [him], 

1 6.  Now,  in  case  one  wishes, '  That  a  swarthy  son  with  red 
eyes  be  born  to  me !   that  he  may  be  able  to  repeat  three 
Vedas  !  that  he  may  attain  the  full  length  of  life  ! ' — they  two 
should  have  rice  boiled  with  water  and  should  eat  it  prepared 
with  ghee.     They  two  are  likely  to  beget  [him]. 

1  These  same  items  recur  (though  not  altogether  verbatim)  in  Katha  I.  8  as 
possessions  of  which  an  offender  is  to  be  deprived  by  an  offended  Brahman, 

2  This  prohibition  recurs  verbatim  in  Paraskara  Grihya  Sulras  I.  n.  6  ;  the  last 
•phrase  also  in  Sat.  Br  I.  6  I.  18. 


BRIHAD-ARANYAKA  UPANISHAD    [-6.4.30 

17.  Now,  in 'case  one  wishes,  'That  a  learned   (pandita] 
daughter  be  born  to  me !  that  she  may  attain  the  full  fength 
of  life  I '— they  two  should  have  rice  boiled  with  sesame  and 
should  eat  it  prepared  with  ghee.     They  two  are  likely  to 
beget  [her]. 

1 8.  Now,  in  case  one  wishes,  'That  a  son,  learned,  famed,  a 
frequenter  of  council-assemblies,  a  speaker  of  discourse  desired 
to  be  heard,  be  born  to  me !  that  he  be  able  to  repeat  all  the 
Vedas !  that  he  attain  the  full  length  of  life  !  '—they  two  should 
have  rice  boiled  with  meat  and  should  eat  it  prepared  with 
ghee.     They  two  are  likely  to  beget  [him],  with  meat,  either 
veal  or  beef. 

19.  Now,  toward  morning,  having  prepared  melted  butter 
in  the  manner  of  the  SthaHpaka,1  he  takes  of  the  Sthallpaka 
and  makes  a  libation,  saying :  '  To  Agni,  hail !     To  Anumati,2 
hail !    To  the  god  Savitri  ('  Enlivener/  the  Sun),  whose  is  true 
procreation  z  (satya-prasava),  hail ! '    Having  made  the  libation, 
he  takes  and  eats.     Having  eaten,  he  offers  to  the  other  [i.e. 
to  her].    Having  washed  his  hands,  he  fills  a  vessel  with  water 
and  therewith  spi inkles  her  thrice,  saying: — 

'Arise  from  hence,  Visvavasut4 
Some  other  choicer  maiden  seek! 
This  wife  together  with  her  lord — '5 

20.  Then  he  comes  to  her  and  says : — 

'  This  man  (ama)  am  I ;  that  woman  (so),  thou  1 
That  woman,  thou;   this  man  am  I! 
I  am  the  Saman;   thou,  the  Rig! 
I  am  the  heaven;   thou^  the  earth! 

Come,  let  us  two  together  clasp!* 
Together  let  us  semen  mix, 
A  male,  a  son  for  to  procure ! ' 

1  c  Pot-of-cooked-food,'  one  of  the  prescribed  forms  of  oblation,  namely  a  mess 
of  barley  or  rice  cooked  with  milk. 

2  Originally  and  in  general,  the  feminine  personification  of '  Divine  Favor,'  as  in 
RV.  10.  59.6;  10.167.3;  VS  34-3,9;  AV.i.iS.2;  5.7.4;  gat.  Br.  5.  2.  3.2,  4. 
Specifically  invoked,  as  here,  to  favor  procreation  at  AV.  6.  131.  2  ;  7.  20  (21).  2. 
In  the  ritual,  associated  with  the  day  of  the  full  moon,  Ait.  Br.  7.  n. 

8  Such  is  the  meaning  especially  applicable  in  this  context.  Elsewhere,  e.g. 
VS.  10.  28 ;  3at.  Br.  5  3.  3  2  ;  13.  4.  2.  12,  this  epithet  of  Savitn  is  usually  taken 
as  from  another  */su,  with  the  meaning  { whose  is  true  impelling.' 

*  A  lecherous  demon.  5  A  loose  quotation  of  RV.  10.  85.  22  a,  c,  d. 

171 


6.4.2I-]    ERIHAD-ARANYAKA  UPANISHAD 

21.  Then  he  spreads  apart  her  thighs,  saying:  (  Spread 
yourselves  apart3  heaven  and  earth  ! '  Coming  together  with 
her  and  joining  mouth  with  mouth,  he  strokes  her  three  times 
as  the  hair  lies,  saying  :— 

'Let  Vishnu  make  the  womb  prepared! 
Let  Tvashtri  shape  the  various  forms! 
Prajapati — let  him  pour  in! 
Let  Dhatri  place  the  germ  for  thee! 

O  Simvali,  give  the  germ; 
O  give  the  germ,  thou  broad-tressed  dame! 
Let  the  Twin  Gods  implace  thy  germ — 
The  Asvins,  crowned  with  lotus-wreaths ! 

22.  With  twain  attrition-sticks  of  gold 

The  Asvin  Twins  twirl  forth  a  flame; 

7Tis  such  a  germ  we  beg  for  thee, 

In  the  tenth  month  to  be  brought  forth.1 

As  earth  contains  the  germ  of  Fire  (agnz), 
As  heaven  is  pregnant  with  the  Storm  (tndra)> 
As  of  the  points  the  Wind  (vayu]  is  germ, 
E'en  so  a  geim  I  place  in  thee, 

So-and-so ! ' 

23.  When  she  is  about  to  bring  forth,  he  sprinkles  her  with 
water,  saying : — 

'Like  as  the  wind  doth  agitate 
A  lotus-pond  on  every  side, 
So  also  let  thy  fetus  stir. 
Let  it  come  with  its  chorion. 

This  fold  of  Indra's  has  been  made 
With  barricade,  enclosed  around. 
O  Jndra,  cause  him  to  come  forth—- 
The after-birth  along  with  babe!72 

34.  When  [the  son]  is  born,  he  [i.e.  the  father]  builds  up  a 
fire,  places  him  on  his  lap,  mingles  ghee  and  coagulated  milk 
in  a  metal  dish,  and  makes  an  oblation,  ladling  out  of  the 
mingled  ghee  and  coagulated  rnilk,  and  saying : — 

1  The  above  three  quatrains  are  a  loose  quotation  of  the  hymn  KV  10.  184. 
The  first  quatrain  occurs  also  at  AV.  5. 25.  5 ;    the  second  (with  slight  alterations) 
at  AV.  5.  25.3. 

2  Compare  with  this  the  invocation  for  successful  parturition  at  RV.  5.  78,  7-8. 


BRIHAD-ARANYAKA  UPANISHAD    [-6.4.28 

'In  this  son  may  I  be  increased, 
And  have  a  thousand  in  mine  house! 
May  nothing  rob  his  retinue 
Of  offspring  or  of  animals  ! 

Hail! 

The  vital*  powers  (prana)  which  are  in  me,  my  mind,  I  offer 
in  you. 

Hail! 

What  in  this  rite  I  overdid, 
Or  what  I  have  here  scanty  made — 
Let  Agni,  wise,  the  Prosperer, 
Make  fit  and  good  our  sacrifice! 
Hail  I' 

35.  Then  he  draws  down  to  the  child's  right  ear  and  says 
6  Speech !  Speech  ! '  three  times.  Then  he  mingles  coagulated 
milk,  honey,  and  ghee  and  feeds  [his  son]  out  of  a  gold  [spoon] 
which  is  not  placed  within  [the  mouth],1  saying :  e  I  place  in  you 
Bhur  \  I  place  in  you  Bhuvas  \  I  place  in  you  Svar !  Bhur, 
BhuvaS)  Svar — everything  2  I  place  in  you  I  * 

2,6.  Then  he  gives  him  a  name,  saying  i  You  are  Veda.3  3  So 
this  becomes  his  secret  name.4 

27,  Then  he  presents  him  to  the  mother  and  offers  the 
breast,  saying : — 

'Thy  breast  which  is  unfailing  and  refreshing, 
Wealth-bearer,  treasure-finder,  rich  bestower. 
With  which  thou  nourishest  all  things  esteemed — 
Give  it  here,  0  SarasvatI,  to  suck  from/5 
38.  Then  he  addresses  the  child's  mother : — 

f  You  are  Ila,6  of  the  lineage  of  Mitra  and  Varuna ! 
O  heroine  1     She  has  borne  a  hero  1 7 
Continue  to  be  such  a  woman  abounding  in  heroes — 
She  who  has  made  us  abound  in  a  hero!' 

1  See  the  similar  directions  at  Manava  Dharma  £astra  2.  29. 

2  Interpreted  by  the  commentators  as  earth,  atmosphere,  and  heaven,  i.  e.  the 
world-all;  or  as  Rig- Veda,  Yajur-Veda,  and  Sama-Veda,  i.e.  all  knowledge. 

8  Possibly  with  an  added  connotation,  as  vedo  may  be  the  nominative  form  also 
of  vedas, i  property,  wealth.5 

*  In  later  works  this  sacred  ceremony  of  naming  is  found  considerably  elaborated. 
See  Asvalayana  Gnhya  Sutras  I.  15.  3-8;  Paraskara  Grihya  Sutras  i.  17.  1-4; 
Gobhila  Grihya  Sutras  2.  8.  14-17  ;  and  Manava  Dharma  Sastra  2.  30-33. 

5  RV.  i.  164.  49  with  lines  b  and  c  transposed. 

6  Or  Ida,  goddess  of  refreshment  in  the  Rig-Veda. 

7  Or,  f  To  a  hero  she  has  borne  a  hero.' 

173 


5.4.a8-]    BRIHAD-ARANYAKA  UPANISHAD 

Of  such  a  son,  verily,  they  say :  '  Ah,  you  have  gone  beyond 
your  father  !  Ah,  you  have  gone  beyond  your  grandfather  ! 5 

Ah,  he  reaches  the  highest  pinnacle  of  splendor,  glory,  and 
sacred  knowledge  who  is  born  as  the  son  of  a  Brahman  who 
knows  this ! 

FIFTH  BRAHMANA 

The  tradition,  of  teachers  in  the  Vajasaneyi  school 
i.  Now  the  Line  of  Tradition  (vamia). — 

The  son  of  Pautimashl  [received  this  teaching]  from  the  son 

of  KatyayanI, 

the  son  of  KatyayanI  from  the  son  of  GautamI, 

the  son  of  GautamI  from  the  son  of  Bharadvajl, 

the  son  of  Bharadvajl  from  the  son  of  Parasari, 

the  son  of  Parasarl  from  the  son  of  Aupasvasti, 

the  son  of  Aupasvasti  from  the  son  of  Parasarl, 

the  son  of  Parasaii  from  the  son  of  KatyayanI, 

the  son  of  KatyayanI  from  the  son  of  Kausiki, 

the  son  of  Kausiki  from  the  son  of  AlambI  and  the  son  of 

VaiyaghrapadI, 

the  son  of  VaiyaghrapadI  from  the  son  of  Kanvl  and  the 

son  of  Kapl, 

the  son  of  Kapl  [a]  from  the  son  of  Atreyl, 
the  son  of  Atreyl  from  the  son  of  GautamI, 
the  son  of  GautamI  from  the  son  of  Bharadvajl, 
the  son  of  Bharadvajl  from  the  son  of  Parasarl, 
the  son  of  Parasari  from  the  son  of  VatsI, 
the  son  of  VatsI  from  the  son  of  Parasari, 
the  son  of  Parasarl  from  the  son  of  VarkarunI, 
the  son  of  VarkarunI  from  the  son  of  VarkarunI, 
the  son  of  VarkarunI  from  the  son  of  ArtabhagI, 
the  son  of  ArtabhagI  from  the  son  of  SaungI, 
the  son  of  SaungI  from  the  son  of  Safikriti, 
the  son  of  Sankritl  from  the  son  of  AlambayanI, 
the  son  of  Alambayani  from  the  son  of  AlambI, 
the  son  of  AlambI  from  the  son  of  Jayanti, 
the  son  of  JayantI  from  the  son  of  Mandukayanl, 
the  son  of  Mandukayanl  from  the  son  of  Mandukl, 

174 


BRIHAD-ARANYAKA  UPANISHAD     [-6.5.4 

the  son  of  MandukI  from  the  son  of  Sandill, 

the  son  of  Sandill  from  the  son  of  Rathltari, 

the  son  of  Rathltari  from  the  son  of  Bhalukl, 

the  son  of  BhalukI  from  the  two  sons  of  Kraunciki, 

the  two  sons  of  Kraunciki  from  the  son  of  Vaidribhati, 

the  son  of  Vaidribhati  from  the  son  of  Karsakeyi, 

the  son  of  Karsakeyi  from  the  son  of  Praclnayogl, 

the  son  of  Praclnayogl  from  the  son  of  Sanjivi, 

the  son  of  Sanjivl  from  the  son  of  Prasni,  the  Asurivasin, 

the  son  of  Prasni  from  As  u  ray  ana, 

Asurayana  from  Asuri, 

Asuri  [3]  from  Yajfiavalkya, 

Yajnavalkya  from  Uddalaka, 

Uddalaka  from  Aruna, 

Aruna  from  Upavesi, 

Upavesi  from  Kusri, 

Kus*ri  from  Vajasravas, 

Vajasravas  from  Jihvavant  Vadhyoga, 

Jihvavant  Vadhyoga  from  Asita  Varshagana, 

Asita  Varshagana  from  Harita  Kasyapa, 

Harita  Kasyapa  from  Silpa  Kasyapa, 

Silpa  Kasyapa  from  Kasyapa  Naidhruvi, 

Kasyapa  Naidhruvi  from  Vac  (Speech), 

Vac  from  AmbhinI, 

Ambhini  from  Aditya  (the  Sun). 

These  white l  sacrificial  formulas  (yajur)  which  come  from 
Aditya  are  declared  by  Yajfiavalkya  of  the  Vajasaneyi  school. 

The  line  of  tradition  from  Braluna 

4.  Up  to  the  son  of  Sanjivl  it  is  the  same.2 

The  son  of  Sanjivl  from  Mandukayani, 
Mandukayani  from  Mandavya, 
Mandavya  from  Kautsa, 
Kautsa  from  Mahitthi, 
Mahitthi  from  Vamakakshayana, 

1  That  is,  pure,  unmingled  (with  Brahmana  portions),  orderly,    Thus  the  White 
Yajur- Veda  is  distinguished  from  the  Black  Yajur-Veda. 

2  As  in  the  previous  list. 

175 


6.5.4-]    BRIHAD-ARANYAKA  UPANISHAD 

Vamakakshayana  from  Sandilya, 

Sandilya  from  Vatsya, 

Vatsya  from  Kusri, 

KusVi  from  Yajfiavacas  Rajastambayana, 

Yajnavacas  Rajastambayana  from  Tura  Kavasheya, 

Tura  Kavasheya  from  Prajapati, 

Prajapati  from  Brahma. 

Brahma  Is  the  Self-existent    (svayam-bhu).     Adoration  to 
Brahma  ! 


176 


CHANDOGYA   UPANISHAD 

FIRST   PRAPATHAKA 
A  Glorification  of  the  Chanting  of  the  Sama-Veda1 

FIRST  K  HAND  A 
The  TTdgitha  identified  with  the  sacred  syllable  *  Om ' 

1.  Om  \  One  should  reverence  the  Udgitha  (Loud  Chant)  as 
this  syllable,  for  one  sings  the  loud  chant  (ud+  *Sgi]  [begin- 
ning] with  '  Om.'  2 

The  further  explanation  thereof  [is  as  follows]. — 

2.  The  essence  of  things  here  is  the  earth. 
The  essence  of  the  earth  is  water. 

The  essence  of  water  is  plants. 

The  essence  of  plants  is  a  person  (purusa). 

The  essence  of  a  person  is  speech. 

The  essence  of  speech  is  the  Rig  (*  hymn  '). 

The  essence  of  the  Rig  3  is  the  Saman  ('  chant '). 

The  essence  of  the  Saman  4  is  the  Udgitha  ('loud  singing'). 

3.  This  is  the  quintessence  of  the  essences,  the  highest,  the 
supreme,  the  eighth — namely  the  Udgitha. 

4.  ' Which  one  is  the  Rig?     Which  one   is    the  Saman? 
Which  one  is  the  Udgitha  ? '—Thus  has  there  been   a  dis- 
cussion. 

5.  The  Rig  is  speech.     The  Saman  is  breath  (frana).     The 
Udgitha  is  this  syllable  *  Om! 

Verily,  this  is  a  pair — namely  speech  and  breath,  and  also 
the  Rig  and  the  Saman. 

1  The  Sama-Veda  is  the  Veda  to  which  this  Chandogya  XJpanishad  is  attached. 

2  The  word  Om,  with  w  hich  every  recital  of  the  Vedas  begins,  is  heie  set  forth  as 
a  symbol  representing  the  essence  and  acme  of  the  enure  ;  loud  singing'  (ttdgztkd). 

3  Specifically,  the  Rig- Veda,  the  'Veda  of  Hymns/ 

*  Specifically,  the  Sama-Veda,  the  *  Veda  of  Chants.* 

177  N 


I.T.6-]  CHANDOGYA  UPANISHAD 

6.  This  pair  is  joined  together  in  this  syllable  '  Om' 
Verily,  when  a  pair  come  together,  verily,  the  two  procure 

each  the  other's  desire. 

7.  A  procurer  of  desires,  verily,  indeed,  becomes  he  who, 
knowing  this  thus,  reverences  the  Udgitha  as  this  syllable. 

8.  Verily,  this  syllable  is  assent  ;  for  whenever  one  assents 
to  anything  he  says  simply  f  Om! 1    This,  indeed,  is  fulfilment — 
that  is,  assent  is. 

A  fulfiller  of  desires,  verily,  indeed,  becomes  he  who,  know- 
ing this  thus,  reverences  the  Udgitha  as  this  syllable. 

Q.  This  threefold  knowledge 2  proceeds  with  it :  saying 
'  Oml  one3  calls  forth;  saying  c  Om'  one4  recites;  saying 
*  Oml  one 5  sings  aloud,  to  the  honor  of  that  syllable,  with  its 
greatness,  with  its  essence. 

10.  He  who  knows  this  thus  and  he  who  knows  not,  both 
perform  with  it.  Diverse,  however,  are  knowledge  and  ignor- 
ance. What,  indeed,  one  performs  with  knowledge,  with  faith 
(sraddha),  with  mystic  doctrine  (ttpauisad) — that,  indeed, 
becomes  the  more  effective. 

— Such  is  the  further  explanation  of  this  syllable. 


SECOND  KHANDA 
The  TJdgitlia  identified  with  breath 

1.  Verily,  when  the  gods  (Devas)  and  the  devils  (Asuras), 
both  descendants  of  Prajapati,  contended  with  each  other,  the 
gods  took  unto  themselves  the  Udgitha,  thinking  :  c  With  this 
we  shall  overcome  them  ! J  ° 

2.  Then  they  reverenced  the  Udgitha  as  the  breath  in  the 
nose.     The  devils  afflicted  that  with  evil.     Therefore  with  it 

1  With  its  meaning  of f  yes '  compare  c  Amen.' 

2  Concerning  the  sacrificial  procedure,  which  is  conducted  by  three  orders  of 
pnests  employing  selections  from  the  three  Vedas. 

3  That  is,  the  Adhvaryu  priest  of  the  Yajur-Veda. 

4  That  is,  the  Hotri  pnest  of  the  Rig- Veda. 

8  That  is,  the  Udgatn  priest  of  the  Sama-Veda.  With  the  general  reference  to 
the  sacrificial  ritual  here  compare  the  more  definite  description  at  Tait.  i  8. 

6  A  similar  story,  but  with  a  different  purport,  occurs  at  Brih,  T.  3.  There  are 
numerous  other  episodes  in  the  strife  of  the  gods  and  the  devils,  e,  g.  Sat.  Br.  3.  4. 
4.  3  and  Ait.  Br.  I.  23. 

178 


CHANDOGYA  UPANISHAD         [-1.2.12 

one  smells  both  the  sweet-smelling  and  the  ill-smelling,  for  it 
is  afflicted  with  evil 

3.  Then   they   reverenced   the    Udgitha   as    speech.     The 
devils  afflicted  that  with  evil.     Therefore  with  it  one  speaks 
both  the  true  and  the  false,  for  it  is  afflicted  with  evil. 

4.  Then  they  reverenced  the  Udgitha  as  the   eye.     The 
devils  afflicted   that  with  evil.     Therefore  with  it   one  sees 
both  the  sightly  and  the  unsightly,  for  it  is  afflicted  with  evil. 

5.  Then  they   reverenced  the    Udgitha   as    the   ear.     The 
devils  afflicted  that  with  evil.     Therefore  with  it  one  hears 
both  what  should  be  listened  to  and  what   should  not  be 
listened  to,  for  it  is  afflicted  with  evil. 

6.  Then  they  reverenced  the  Udgitha  as  the  mind.     The 
devils  afflicted  that  with  evil.     Therefore  with  it  one  imagines 
both    what   should   be   imagined   and    what  should   not   be 
imagined,  for  it  is  afflicted  with  evil. 

7.  Then  they  reverenced  the  Udgitha  as  that  which  is  the 
breath  in  the  mouth.     When  the  devils  struck  that,  they  fell  to 
pieces,  as  one  would  fall  to  pieces  in  striking  against  a  solid 
stone. 

8.  As  a  lump  of  clay  would  fall  to  pieces  in  striking  against 
a  solid  stone,  so  falls  to  pieces  he  wrho  wishes  evil  to  one  who 
knows  this,  and  he,  too,  who  injures  him.    Such  a  one  is 
a  solid  stone. 

9.  With  this  [breath]  one  discerns  neither  the  sweet-smelling 
nor  the  ill-smelling,  for  it  is  free  from  evil.    Whatever  one 
eats  with  this,  whatever  one  drinks  with  this,  he  protects  the 
other  vital  breaths.    And,  not   finding  this   [breath   in  the 
mouth],  one  finally  deceases;   one  finally  leaves  his  mouth 
open. 

10.  Angiras  reverenced  this  as  the  Udgitha.     People  think 
that  it  is  indeed  Angiras,  because  it  is  the  essence  (rasa)  of  the 
limbs  (aiiga) — for  that  reason. 

n.  Brihaspati  reverenced  this  as  fhe  Udgitha.  People 
think  that  it  is  indeed  Brihaspati,  because  speech  is  great 
(brhati)  and  it  is  the  lord  (patf)  thereof — for  that  reason. 

I  a.  Ayasya  reverenced  this  as  the  Udgitha.  People  think 
that  it  is  indeed  Ayasya,  because  it  goes  (ayate)  from  the 
mouth  (asya] — for  that  reasoij. 

179  N  3 


I.2.I3-]         CHANDOGYA  UPANISHAD 

13,  Baka  Dalbhya  knew  it.     He  became  Udgatri  priest  of 
the  people  of  Naimisha.     He  used   to  sing   to   them    their 
desires. 

14.  An  effective  singer  of  desires,  verily,  indeed,  becomes  he 
who,  knowing  this  thus,  reverences  the  syllable  as  the  Udgitha. 

— Thus  with  reference  to  the  self. 

THIRD  K  HAND  A. 

Various  identifications  of  the  Udgitha  and  of  its  syllables 

1.  Now  with  reference  to  the  divinities. — 

Him  who  glows  yonder  [i.e.  the  sun]  one  should  reverence 
as  an  Udgitha.  Verily,  on  rising  (ittt-yan),  he  sings  aloud 
(ud-gayati)  for  creatures.  On  rising,  he  dispels  darkness  and 
fear.  He,  verily,  who  knows  this  becomes  a  dispeller  of  fear 
and  darkness. 

2.  This   [breath  in  the   mouth]  and  that   [sun]   are  alike. 
This  is  warm.     That  is  warm.     People  designate  this  as  sound 
(svard),  that  as  sound  (svara)  x  and  as  the  reflecting  (pratya- 
svara).    Therefore,  verily,  one  should  reveience  this  and  that 
as  an  Udgitha. 

3.  But  one  should  also  reverence  the  diffused  breath  (vyana) 
as  an  Udgitha.     When  one  breathes  in — that  is  the  in-breath 
(prand).     When  one  breathes  out— that   is   the    out-breath 
(apana\     The  junction  of  the  in-breath  and  the  out-breath  is 
the  diffused  breath.     Speech  is  the  diffused  breath.     Therefore 
one  utters  speech  without  in-breathing,  without  out-breathing. 

4.  The  Ric  is  speech.     Therefore  one  utters  the  Ric  without 
in-bieathing,  without  out-breathing.     The  Saman  is  the  Ric. 
Therefore  one  sings  the  Saman  without  in-breathing,  without 
out-breathing.     The  Udgitha  is  the  Saman.     Therefore  one 
chants    the    Udgitha    without    in-breathing,     without    out- 
breathing. 

5.  Whatever  other  actions  than  these  there  are  that  require 
strength,  like  the  kindling  of  fire  by  friction,  the  running  of 
a  race,  the  bending  of  a  stiff  bow — one  performs  them  without 
in-breathing,  without   out-breathing.      For  this   reason   one 
should  reverence  the  diffused  breath  as  an  Udgitha. 

1  An  approximation  to  svar,  Might.1 

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CHANDOGYA   UPANISHAD  [-1.4.2 

6.  But  one  should  also  reverence  the  syllables  of  the  Udgitha 
— zid,  gl^  tha,     nd  is  breath,  for  through  breath  one  arises 
(2it-tt$thati]  ;  gl  is  speech,  for  people  designate  speeches  as 
words  (giras] ;  tha  is  food,  for  upon  food  this  whole  world  is 
established  (sthita). 

7.  ltd  is  heaven ;  gl  is  atmosphere ;  tha  is  the  earth. 
^td  is  the  sun  ;  gl  is  wind ,  tka  is  fire. 

ud  is  Sama-Veda ;  gl  is  Yajur-Veda;  tha  is  Rig- Veda. 

Speech  yields  milk — that  is,  the  milk  of  speech  itself — for 
him,  he  becomes  rich  in  food,  an  eater  of  food,  who  knows 
and  reverences  these  syllables  of  the  Udgitha  thus  :  ud>  gl,  tha. 

8.  Now  then,  the  fulfilment  of  wishes. — 

One  should  reverence  the  following  as  places  of  refuge. 
One  should  take  refuge  in  the  Saman  with  which  he  may 
be  about  to  sing  a  Stotra.1 

9.  One  should  take  refuge  m  the  Ric  in  which  it  was  con- 
tained, in  the  Rishi  who  was  the  poet,  in  the  divinity  unto 
whom  he  may  be  about  to  sing  a  Stotra. 

10.  One  should  take  refuge  in  the  meter  with  which  he  may 
be  about  to  sing  a  Stotra.    One  should  take  refuge  in  the 
hymn-form  with  which  he  may  be  about  to  sing  a  Stotra  for 
himself. 

11.  One  should  take  refuge  in  the  quarter  of  heaven  toward 
which  he  may  be  about  to  sing  a  Stotra. 

1 2.  Finally,  one  should  go  unto  himself  and  sing  a  Stotra 
meditating  carefully  upon  his  desire.    Truly  the  prospect  is 
that  the  desire  will  be  fulfilled  for  him,  desiring  which  he  may 
sing  a  Stotra — yea,  desiiing  which  he  may  sing  a  Stotra  1 


FOURTH  KHANDA 

6  Om/  superior  to  the  three  Vedas,  the  immortal  refuge 

i.  Om  \    One  should  reverence  the  Udgitha  as  this  syllable, 
for  one  sings  the  loud  chant  [beginning]  with  *  Om! 
The  further  explanation  thereof  [is  as  follows], — 
3.  Verily,  the  gods,  when  they  were  afraid  of  death,  took 

1  A  Hymn  of  Praise  in  the  Hindu  nruaL 

181 


J.4-H  CHANDOGYA  UPANISHAD 

refuge  in  the  threefold  knowledge  [i.e.  the  three  Vedas]. 
They  covered  (acchddayan)  themselves  with  meters.  Because 
they  covered  themselves  with  these,  therefore  the  meters  are 
called  chandas. 

3.  Death  saw  them  there,  in  the  Ric,  in  the  Saman,  in  the 
Yajus,  just  as  one  might  see  a  fish  in   water.     When  they 
found  this  out,  they  arose  out  of  the  Ric,  out  of  the  Saman, 
out  of  the  Yajus,  and  took  refuge  in  sound. 

4.  Verily,  when  one  finishes  an  Ric,  he  sounds  out  c  Om ' ; 
similarly  a  Saman ;    similarly  a  Yajus.      This  sound  is  that 
syllable.1     It  is  immortal,  fearless.     By  taking  refuge  in  it  the 
gods  became  immortal,  fearless. 

5.  He  who  pronounces  the  syllable,  knowing  it  thus,  takes 
refuge  in  that  syllable,  in  the  immortal,  fearless  sound.    Since 
the  gods  became  immortal  by  taking  refuge  in  it,  therefore  he 
becomes  immortal. 

FIFTH  K  HAND  A 
The  Udgitlia  identified  with  the  sun  and  with  breath 

1.  Now  then,  the  Udgitha  is  Om ;    Om  is  the  Udgitha. 
And  so,  verily,  the  Udgitha  is  yonder  sun,  and  it  is  Om>  for 
it  is  continually  sounding  '  Om" 

2.  £  I  sang  praise  unto  it  alone ;  therefore  you  are  my  only 
[son],3   spake   Kaushitaki   unto   his   son.      'Reflect  upon  its 
[various]  rays.     Verily,  you  will  have  many  [sons].1 

— Thus  with  reference  to  the  divinities. 

3.  Now  with  reference  to  the  self. — 

One  should  reverence  the  Udgitha  as  that  which  is  the 
breath  in  the  mouth,  for  it  is  continually  sounding  e  OmJ 

4.  c  I  sang  praise  unto  it  alone ;  therefore  you  are  my  only 
[son],'  spake  Kaushitaki  unto  his  son.     «  Sing  praise  unto  the 
breaths  as  a  multitude.     Verily,  you  will  have  many  [sons]/ 

5.  Now  then,  the  Udgitha  is  Om;    Om   is  the  Udgitha. 
With  this  thought,  verily,  from  the  seat  of  a  Hotri  priest  one 
puts  in  order  again  the   Udgitha  which   has   been  falsely 
chanted — yea,  puts  it  in  order  again. 

1  Perhaps  a  double  meaning  is  intended  here,  for  the  woid  aksara,  which  means 
*  syllable/  also  means  '  imperishable ' 

183 


CHANDOGYA  UPANISHAD  [-1.6.8 

SIXTH  KHANDA 
The  cosmic  and  personal  interrelations  of  the  TJdgitha 

1.  The  Ric  is  this  [earth]  ;  the  Saman  is  fire.     This  Saman 
rests  upon  that  Ric.     Therefore  the  Saman  is  sung  as  resting 
upon  the  Ric.1    sa  is  this  [earth]  ;  ama  is  fire.     That  makes 
sdma. 

2.  The  Ric  is  the  atmosphere;   the  Saman  is  the  wind. 
This  Saman  rests  upon  that  Ric.     Therefore  the  Saman  is 
sung  as  resting  upon  the  Ric.     sa  is  the  atmosphere;  ama 
is  the  wind.    That  makes  sdma. 

3.  The  Ric  is  heaven ;  the  Saman  is  the  sun.     This  Saman 
rests  upon  that  Ric.     Therefore  the  Saman  is  sung  as  resting 
upon  the  Ric,     sa  is  heaven ;    ama  is  the  sun.     That  makes 
sdma. 

4.  The  Ric  is  the  lunar  mansions ;  the  Saman  is  the  moon. 
This  Saman  rests  upon  that  Ric.      Therefore  the  Saman  is 
sung  as  resting  upon  the  Ric.     sa  is  the  lunar  mansions ;  ama 
is  the  moon.     That  makes  sdma. 

5.  Now,  the  Ric  is  the  white  shining  of  the  sun  ;  the  Saman 
is  the  dark,  the  ultra-black.    This  Saman  rests  upon  that  Ric. 
Therefore  the  Saman  is  sung  as  resting  upon  the  Ric. 

6.  Now,sd  is  the  white  shining  of  the  sun;  ama  is  the  dark, 
the  ultra-black.     That  makes  sdma. 

Now,  that  golden  Person  who  is  seen  within  the  sun  has 
a  golden  beard  and  golden  hair.  He  is  exceedingly  brilliant, 
all,  even  to  the  finger-nail  tips. 

7.  His  eyes  are  even  as  a  Kapyasa  lotus-flower.     His  name 
is  High  (ud).     He  is  raised  high  above  all  evils.     Verily,  he 
who  knows  this  rises  high  above  all  evils. 

8.  His  songs  (gesnaii)  are  the  Ric  and  the  Saman.     There- 
fore  [they  are    called]    the   Udgltha.      Therefore    also   the 
Udgatri  priest  [is  so  called];  for  he  is  the  singer  (gatf)  of  this 
[High   (nd)~\.     He  is  lord  of  the  worlds  which  are  beyond 
yonder  sun,  and  also  of  the  gods'  desires. 

— Thus  with  reference  to  the  divinities. 

1  The  fact  that  the  Sanaa- Veda  is  composed  chiefly  of  extracts  from  the  Rig- 
Veda  is  held  in  mind  throughout  this  and  the  following  sections  which  deal  with, 
the  Ric  and  the  Saman. 

183 


I.7.I-]  CHANDOGYA   UPANISHAD 


SEVENTH  KHANDA 

1.  Now  with  reference  to  the  self. — 

The  Ric  is  speech  ;  the  Saman  is  breath.  This  Saman  rests 
upon  that  Ric,  Therefore  the  Saman  is  sung  as  resting  upon 
the  Ric.  sa  is  speech  ;  ama  is  breath.  That  makes  sdma. 

2.  The  Ric  is  the  eye ;  the  Saman  is  the  soul  (atman\     This 
Saman  rests  upon  that  Ric.     Therefore  the  Saman  is  sung  as 
resting  upon  the  Ric.     sa  is  the  eye ;  ama  is  the  soul.     That 
makes  sdma. 

3.  The  Ric  is  the  ear;  the  Saman  is  the  mind.    This  Saman 
rests  upon  that  Ric.     Therefore  the  Saman  is  sung  as  lesting 
upon  the  Ric.    sa  is  the  ear ;  ama  is  the  mind.     That  makes 
sdma. 

4.  Now,  the  Ric  is   the  bright  shining  of  the   eye ;    the 
Saman  is  the  dark,  the  ultra-black.     This  Saman  lests  upon 
that  Ric.     Therefore  the  Saman  is  sung  as  resting  upon  the 
Ric.     sa  is  the  bright  shining  of  the  eye  ;  ama  is  the  dark,  the 
ultra-black.    That  makes  sdma. 

5.  Now,  this  person  who  is  seen  within  the  eye  is  the  hymn 
(rc\  is  the  chant  (sdmaii),  is  the   recitation  (uktha),  is  the 
sacrificial  formula  (yajus),  is  the  prayer  (brahman}. 

The  form  of  this  one  is  the  same  as  the  form  of  that  [Person 
seen  in  the  sun].  The  songs  of  the  former  are  the  songs  of 
this.  The  name  of  the  one  is  the  name  of  the  other. 

6.  He  is  lord  of  the  worlds  which  are  under  this  one,  and 
also  of  men's  desires.     So  those  who  sing  on  the  lute  sing  of 
him.     Therefore  they  are  winners  of  wealth. 

7.  Now,  he  who  sings  the  Saman,  knowing  it  thus,  sings  of 
both  ;  through  the  former  he  wins  the  worlds  which  are  beyond 
the  former,  and  also  the  gods'  desires. 

8.  Through  the  latter  he  wins  the  worlds  which  are  under 
the  latter,  and  also  men's  desires.     Therefore  an  Udgatri  priest 
who  knows  this  may  say :    [9]  c  What  desire  may  I  win  for 
you  by  singing?1     For  truly  he  is  lord  of  the  winning  of 
desires  by  singing,  who,  knowing  this,  sings  the  Saman — yea, 
sings  the  Saman ! 

184 


CHANDOGYA   UPANISHAD  [-1.8.7 

EIGHTH  KHANDA 
The  Udgitha  identified  with  the  -ultimate,  i.  e.  space 

1.  There  weie  three  men  proficient  in  the  Udgitha  :  Siiaka 
Salavatya,    Caikitayana    Dalbhya,    and    Pravahana    JaivalL 
These  said  :    '  We  are  proficient  in  the  Udgitha.     Come !   Let 
us  have  a  discussion  on  the  Udgitha ! J 

2.  £So  be  it,'  said  they,  and   sat   down  together.      Then 
Pravahana   Jaivali   said :    '  Do   you    two,    Sirs,    speak    first. 
While  there  are  two  Brahmans  speaking,  I  will  listen  to  their 
word.'  x 

3.  Then  Siiaka   Salavatya  said  to  Caikitayana  Dalbhya: 
'  Come  !  Let  me  question  you.' 

6  Question  ! '  said  he. 

4-  *  To  what  does  the  Saman  go  back?  ' 

'  To  sound,'  said  he. 

*  To  what  does  sound  go  back  ?  ' 

*  To  breath/  said  he. 

*  To  what  does  breath  go  back  ? ' 
'  To  food/  said  he. 

6  To  what  does  food  go  back  ?  * 

*  To  water/  said  he. 

5.  *  To  what  does  water  go  back  ? ' 
'  To  yonder  world/  said  he. 

'  To  what  does  yonder  world  go  back  ? ' 

{  One  should  not  lead  beyond  the  heavenly  world/  said  he. 
'  We  establish  the  Saman  upon  the  heavenly  world,  for  the 
Saman  is  praised  as  heaven/ 

6.  Then  Siiaka  Salavatya  said  to  Caikitayana  Dalbhya: 
'Verily,  indeed,  your  Saman,  O  Dalbhya,  is  unsupported.     If 
some  one  now  were  to  say  "  Your  head  will  fall  off/'  your  head 
would  fall  off/ 

7.  '  Come  1  Let  me  learn  this  from  you,  Sir/ 
'  Learn/  said  he. 

*  To  what  does  yonder  world  go  back  ? ' 
1  To  this  world/  said  he. 

1  The  implication  is  that  Pravahana  was  not  a  Brahman.  In  5.  3.  5  he  is 
spoken  of  as  one  of  the  princely  class  (rajanya}* 

185 


i.  8.  7-]  CHANDOGYA   UPANISHAD 

'  To  what  does  this  world  go  back  ?  * 

c  One  should  not  lead  beyond  the  world-support,3  said  he. 
1  We  establish  the  Saman  upon  the  world  as  a  support,  for  the 
Saman  is  praised  as  a  support.' 

8.  Then  Pravahana  Jaivali  said  to  him:  'Verily,  indeed, 
your  Saman,  O  Salavatya,  comes  to  an  end.  If  some  one  now 
were  to  say  "  Your  head  will  fall  off/'  your  head  would  fall  off.5 

1  Come  !  Let  me  learn  this  from  you,  Sir.3 

*  Learn/  said  he. 

NINTH  K  HAND  A 

1.  'To  what  does  this  world  go  back?' 

5  To  space,'  said  he.  '  Verily,  all  things  here  arise  out  of 
space.  They  disappear  back  into  space,  for  space  alone  is 
greater  than  these  ;  space  is  the  final  goal. 

2.  This  is  the  most  excellent  Udgltha.     This  is   endless. 
The  most  excellent  is  his,  the  most  excellent  worlds  does  he 
win,   who,   knowing    it    thus,   reverences  the    most   excellent 
Udgltha. 

3.  When  Atidhanvan  Saunaka  told  this  Udgltha  to  Udara- 
sandilya,  he  also  said  :  "As  far  as  they  shall  know  this  Udgltha 
among  your  offspring,  so  far  will  they  have  the  most  excellent 
life  in  this  world,  [4]  and  likewise  a  world  in  yonder  world." 
He  who  knows  and  reverences  it  thus  has  the  most  excellent 
life  in  this  world,  and  likewise  a  world  in  yonder  world — yea, 
a  world  in  yonder  world/ 

TENTH  KHAKDA 

The  divinities  connected  with  the  three  parts  of  the  Chant 
i.  Among  the  Kurus,  when  they  were  struck  by  hailstorms, 

there  lived   in  the  village   of  a  rich  man  a  very  poor  man,, 

Ushasti  Cakrayana,  with  his  wife  Atiki. 
3,  He  begged  of  the  rich  man  while  he  was  eating  beans. 

The  latter  said  to  him :  £I  have  no  others  than  these  which  are 

set  before  me/ 

3.  f  Give  me  some  of  them/  said  he, 

He  gave  them  to  him  and  said :  '  Here  is  drink/ 

c  Verily,  that  would  be  for  me  to  drink  leavings ! J  said  he. 

4.  <  Are  not  these  [beans]  also  leavings?' 

186 


CHANDOGYA   UPANISHAD         [-1.11.3 

c  Verily,  I  could  not  live,  if  I  did  not  eat  those/  said  he. 
k  The  drinking  of  water  is  at  my  will.' 

5.  When  he  had  eaten,  he  took  what  still  remained  to  his 
wife.      She  had   already  begged   enough  to  eat.     She  took 
these  and  put  them  away. 

6.  On  the  morrow  he  arose  and  said  :  'Oh,  if  we  could  get 
some  food,  we  might  get  a  little  money  !    The  king  over  there 
is  going  to  have  a  sacrifice  performed  for  himself.     He  might 
choose  me  to  perform  all  the  priestly  offices.' 

7.  His  wife  said  to  him :    <  Here,  my  lord,  are  the  beans/ 
He  ate  them  and  went  off  to  that  sacrifice,  which  had  already 
been  begun. 

8.  There  he  approached  the  Udgatri  priests  as  they  were 
about  to  sing  the  Stotra  in  the  place  for  the  singing.     Then 
he  said  to  the  Prastotri  priest:  [9]  <  Prastotri  priest,  if  you  shall 
sing  the  Prastava  (Introductory  Praise)  without  knowing  the 
divinity  which  is  connected  with  the  Prastava,  your  head  will 
fall  off/ 

10.  Similarly  also  he  said  to  the  Udgatri  priest:  e  Udgatri 
priest,  if  you  shall  chant  the  Udgltha  (Loud  Chant)  without 
knowing  the  divinity  which  is  connected  with  the  Udgltha, 
your  head  will  fall  off/ 

u.  Similarly  also  he  said  to  the  Pratihartri  priest :  c  Prati- 
hartri  priest,  if  you  shall  take  up  the  Pratihara  (Response)  with- 
out knowing  the  divinity  which  is  connected  with  the  Pratihara, 
your  head  will  fall  off/ 

Then  they  ceased  and  quietly  seated  themselves. 

ELEVENTH  KHANDA 

1.  Then  the  institutor  of  the  sacrifice  said  to  him  :   'Verily, 
I  would  wish  to  know  you,  Sir/ 

*  I  am  Ushasti  Cakrayana/  said  he. 

2.  Then  he  [i.  e.  the  institutor]  said  :  c  Verily,  I  have  been 
searching  around   for  you,  Sir,  for  all  these  priestly  offices. 
Verily,  not  finding  you,  Sir,  I  have  chosen  others.     [3]  But  do 
you,  Sir,  perform  all  the  priestly  offices  for  me/ 

'  So  be  it/  said  he  (iti).  '  But  in  this  matter  (tar hi]  let  these, 
indeed,  being  permitted,  sing  the  Stotra  ;  but  you  should  give 
me  as  much  money  as  you  would  give  them/ 


i.  ii.  3-]         CHANDOGYA   UPANISHAD 

'  So  be  it.'  said  the  institutor  of  the  saciifice. 

4.  Then  the   Piastotri  priest  approached   him    and   said: 
1  You,  Sir,  said  unto  me :  "  Prastotri  priest,  if  you  shall  sing  the 
Prastava  without   knowing  the  divinity  which   is    connected 
with  the  Prastava,  your  head  will  fall  off."     Which  is  that 
divinity?  ' 

5.  '  Breath   (prana)}  said   he.     *  Verily,  indeed,  all  beings 
here  enter  [into  life]  with  bieath  and  depart  [from  life]  with 
breath.     This  is  the  divinity  connected  with  the  Prastava.     If 
you  had  sung  the  Prastava  without  knowing  it,  your   head 
would  have  fallen  off,  after  you  had  been  told  so  by  me.' 

6.  Then   the   Udgatri    priest   approached   him   and    said  : 
' You,  Sir,  said  unto  me  :  "  Udgatri  priest,  if  you  shall  chant 
the  Udgltha  without  knowing  the  divinity  which  is  connected 
with  the  Udgltha,  your  head  will  fall  off."     Which  is  that 
divinity?  ' 

7.  '  The  Sun/  said  he.     '  Verily,  indeed,  all  beings  here  sing 
(gdyanti)  of  the   sun  when   he  is  up   (uccais).     This  is   the 
divinity  connected  with  the  Udgltha.     If  you  had  chanted  the 
Udgltha  without  knowing  it,  your  head  would  have  fallen  off, 
after  you  had  been  told  so  by  me.' 

8.  Then  the  Pratihartri  priest  approached  him  and  said . 
*  You,  Sir,  said  unto  me  :  "  Pratihartri  priest,  if  you  shall  take 
up    the   Pratihara   without   knowing   the  divinity   which   is 
connected  with  the  Pratihara,  your  head  will  fall  off."     Which 
is  that  divinity  ? ' 

9.  'Food,'  said  he.     *  Verily,  indeed,  all  beings  here  live  by 
taking  up  to  themselves  (pratiharamdnd)  food.     This  is  the 
divinity  connected  with  the  Pratihara.     If  you  had  taken  up 
the   Pratihara  without   knowing   it,   your  head  would  have 
fallen  off,  after  you  had  been  told  so  by  me.' 

TWELFTH  KHANDA 
A  satire  on  the  performances  of  the  priests  (?) 

1.  Now  next,  the  Udgltha  of  the  Dogs. — 

So   Baka  Dalbhya — or   Glava  Maitreya — went    forth  for 
Veda- study. 

2.  Unto  him  there  appeared  a  white  dog,     Around  this  one 

188 


CHANDOGYA   UPANISHAD         [-1.13.* 

other  dogs  gathered  and  said :  <  Do  you,  Sir,  obtain  food  for 
us  by  singing.     Verily,  we  are  hungry/ 

3.  Then   he   said   to   them :     '  In   the   morning   you    may 
assemble  unto  me  here  at  this  spot/     So  Baka  Dalbhya — or 
Glava  Maitreya — kept  watch. 

4.  Then,  even  as  [priests]  here,  when  they  are  about  to 
chant  with  the  Bahishpavamana  Stotra,  glide  hand  in  hand, 
so  did  they  glide  on.      Then  they  sat  down  together  and 
performed  the  preliminary  vocalizing  (hinkdra). 

5.  They  sang :   '  Om  \    Let   us   eat.     Om  \    Let  us  drink. 
Om !    May   the    god    Varuna,    Prajapati,  and   Savitri    bring 
food  here  !    O   Lord  of  food,  bring  food   here ! — yea,  bring 
it  here  !     Om  \  ' 

THIRTEENTH  Kt-iANDA1 
The  mystical  meaning  of  certain  sounds  in  the  Chant 

1.  Verily,  the   sound   ha-u   is   the   world,   [for  this   inter- 
jectional  trill  occurs  in  the  Rathantara  Saman,  which  is  iden- 
tified with  the  earth]. 

The  sound  ha-i  is  wind,  [for  this  interjectional  trill  occurs  in 
the  Vamadevya  Saman,  which  has  for  its  subject  the  origin  of 
wind  and  water]. 

The  sound  atha  is  the  moon,  [for  on  food  (anna]  everything 
is  established  (sthita),  and  the  moon  consists  of  food]. 

The  sound  iha  is  oneself,  [for  oneself  is  here  (iha)\. 

The  sound  I  is  Agni,  [for  all  Samans  sacred  to  Agni  end 
with  the  sound  £]. 

2.  The  sound  u  is  the  sun,  [for  people  sing  of  the  sun  when 
it  is  up  (ft-rd/wani)]. 

The  sound  e  ib  the  Invocation,  [for  people  call  with  '  Come  S 
(e-hi) ']. 

The  sound  ait-ho-i  is  the  Visvadeva  gods,  [for  this  interjec- 
tional trill  occurs  in  the  Saman  to  the  VisVadeva  gods]. 

The  sound  hih  is  Prajapati,  [for  Prajapati  is  undefined,  and 
the  sound  kin  also  is  indistinct]. 

svara  (sound)  is  breath,  [for  that  is  the  source  of  sound]. 

1  In  order  that  this  section  may  convey  some  meaning,  the  comnoentator  Sankara's 
explanation  of  the  basis  of  this  series  of  identifications  is  added  in  brackets. 

189 


1. 13.  2-]         CHANDOGYA  UPANISHAD 

ya  is  food,  [for  everything  here  moves  (yati)  through  the 
help  of  food], 

vac  is  Viraj,  [for  this  interjectional  trill  occurs  in  the  Saman 
to  Viraj]. 

3.  The  sound  hum,  the  variable   thirteenth  interjectional 
trill,  is  the  Undefined. 

4.  Speech  yields  milk—that  is,  the  milk  of  speech  itself— 
for  him,  he  becomes  rich  in  food,  an  eater  of  food,1  who  knows 
thus  this  mystic  meaning  (upanisad)  of  the  Samans — yea,  who 
knows  the  mystic  meaning ! 


SECOND   PRAPATHAKA 
The  significance  of  the  Chant  in  various  forms 

FIRST  KHANDA 
The  Chant,  good  in  various  significances 

i.  Oml  Assuredly,  the  reverence  of  the  Saman  entire 
(samasta)  is  good  (sadAzt}.  Assuredly,  anything  that  is  good, 
people  call  saman  (abundance);  anything  that  is  not  good,, 
a-saman  (deficiency). 

3.  So  also  people  say:  'He  approached  him  with  saman 
(kindliness 2) ' ;  that  is,  they  say :  '  He  approached  him  with 
good  manner  (sacttm}! — 'He  approached  him  with  no  saman  ; 
that  is,  they  say :  '  He  approached  him  with  no  good  manner.' 

3.  So   also,  further,   people   say :    '  Oh !    we   have   saman 
(goods3)!'   if  it  is  something  good  (sddhu)\    that   is,   they 
say :    '  Oh  !    good ! ' — '  Oh  !   we  have  no  saman  \ '  if  it  is  not 
good  ;  that  is,  they  say :  '  Oh  I  no  good  1 ' 

4.  He  who,  knowing  this,  reverences  the  Saman  as  good — 
truly  the  prospect  is  that  good  qualities  will  come  unto  him 
and  attend  him. 

1  The  preceding  words  of  this  section  are  a  recurrent  stereotyped  expression 
found  also  at  i.  3  7  and  2.  8.  3. 

2  Still  another  meaning  of  the  word  saman. 

8  A  third  distinct  meaning  of  the  word  saman. 

IQO 


CHANDOGYA  UPANISHAD  [-2.4.1 

SECOND  KHANDA 
Some  analogies  to  the  fivefold  Chant 

1.  In  the  worlds  one  should  reverence  a  fivefold  Saman 
(Chant). 

The  earth  is  a  Hinkara  (Preliminary  Vocalizing). 
Fire  is  a  Prastava  (Introductory  Praise), 
The  atmosphere  is  an  Udgitha  (Loud  Chant), 
The  sun  is  a  Pratihara  (Response). 
The  sky  is  a  Nidhana  (Conclusion).1 
— Thus  in  their  ascending  order. 

2.  Now  in  their  reverse  order. — 
The  sky  is  a  Hinkara. 

The  sun  is  a  Prastava. 

The  atmosphere  is  an  Udgitha. 

Fire  is  a  Pratihara. 

The  earth  is  a  Nidhana. 

3.  The  worlds,  both  in  their  ascending  order  and  in  their 
reverse  order,  serve  him  who,  knowing  this  thus,  reverences 
a  fivefold  Saman  in  the  worlds. 

THIRD  KHANDA 

i.  In  a  rain -storm  one  should  reverence  a  fivefold  Saman. 

The  preceding  wind  is  a  Hinkara. 

A  cloud  is  formed — that  is  a  Prastava. 

It  rains — that  is  an  Udgitha. 

It  lightens,  it  thunders—that  is  a  Pratihara. 
a.  It  lifts — that  is  a  Nidhana.2 

It  rains  for  him,  indeed,  he  causes  it  to  rain,  who,  knowing 
this  thus,  reverences  a  fivefold  Saman  in  a  rain-storm. 

FOURTH  KHANDA 

i.  In  all  waters  one  should  reverence  a  fivefold  Saman. 
When  a  cloud  gathers — that  is  a  Hinkara. 
When  it  rains — that  is  a  Prastava. 

1  These  are  the  five  divisions  of  the  fivefold  Saman. 

2  Compare  the  similar  identifications  at  AV.  9.  6.  47. 

191 


2.4.1-]  CHANDOGYA   UPANISHAD 

Those  [waters]  which  flow  to  the  east — they  are  an  Udgltha. 
Those  which  flow  to  the  west — they  are  a  Pratihara. 
The  ocean  is  a  Nidhana. 

2.  He  perishes  not  in  water,  he  becomes  rich  in  water,  who, 
knowing  this  thus,  reverences  a  fivefold  Saman  in  all  waters. 


FIFTH  KHANDV 

i.  In  the  seasons  one  should  reverence  a  fivefold  Saman. 
The  spring  is  a  Hinkara. 
The  summer  is  a  Prastava. 
The  rainy  season  is  an  Udgltha. 
The  autumn  is  a  Pratihara. 
The  winter  is  a  Nidhana. 

i.  The  seasons  serve  him,  he  becomes  rich  in  seasons,  who, 
knowing  this  thus,  reverences  a  fivefold  Saman  in  the  seasons, 

SIXTH  KHANDA 

1.  In  animals  one  should  reverence  a  fivefold  Saman. 
Goats  are  a  Hinkara. 

Sheep  are  a  Prastava. 
C  >ws  are  an  Udgltha. 
Horses  are  a  Pratihara. 
Man  is  a  Nidhana. 

2.  Animals  come  into  his  possession,  he  becomes  rich  in 
animals,  who,  knowing  this  thus,  reverences  a  fivefold  Saman 
in  animals. 

SEVENTH  KHANDA 

1.  In  the  vital  breaths  (prand)  one  should  reverence  the 
most  excellent  fivefold  Saman. 

Breath  is  a  Hinkara. 
Speech  is  a  Prastava. 
The  eye  is  an  Udgltha, 
The  ear  is  a  Pratihara. 
The  mind  is  a  Nidhana. 
Verily,  these  are  the  most  excellent. 

2.  The   most    excellent    becomes    his,  he  wins  the   most 


CHANDOGYA  UPANISHAD  [-3. 9. 3 

excellent  worlds,  who,  knowing  this  thus,  reverences  the  most 
excellent  fivefold  Saman  in  the  vital  breaths* 
— So  much  for  the  fivefold. 


EIGHTH  KHANDA 
Some  analogies  to  the  sevenfold  Chant 

I.  Now  for  the  sevenfold. — 
In  speech  one  should  reverence  a  sevenfold  Saman. 

Whatsoever  of  speech  is  hum— that  is  a  Hinkara  (Pre- 
liminary Vocalizing). 

Whatsoever   is  pra — that   is   a   Prastava  (Introductory 
Praise). 

Whatsoever  is  a — that  is  an  Adi  (Beginning). 
3.  Whatsoever  is  ud — that  is  an  Udgitha  (Loud  Chant). 
Whatsoever  \sprati — that  is  a  Pratihara  (Response). 
Whatsoever  is  upa — that  is  an  Upadrava  (Approach  to 
the  End). 

Whatsoever  is  ni — that  is  a  Nidhana  (Conclusion).1 
3.  Speech  yields  milk — that  is,  the  milk  of  speech  itself — 
for  him,  he  becomes   rich  in  food,  an  eater  of  food,2  who, 
knowing  this  thus,  reverences  a  sevenfold  Saman  in  speech. 

NINTH  KHANDA 

1.  Now,  verily,  one  should  reverence  yonder  sun  as  a  seven- 
fold Saman.     It  is  always  the  same  (sama) ;  therefore  it  is 
a  Saman.     It  is  the  same  with  everyone,  since  people  think : 
'  It  faces  me  !     It  faces  me  ! '     Therefore  It  is  a  Saman. 

2.  One  should  know  that  all  beings  here  are  connected 
with  it. 

When  it  is  before  sunrise — that  is  a  Hinkara  (Preliminary 
Vocalizing).  Animals  are  connected  with  this  [part]  of  it. 
Therefore  they  perform  preliminary  vocalizing.  Truly,  they 
are  partakers  in  the  Hinkara  of  that  Saman. 

3.  Now,  when  it  is  just  after  sunrise — that  is  a  Prastava 
(Introductory  Praise).     Men  are  connected  with  this  [part]  of 

1  These  are  the  names  of  the  members  of  a  sevenfold  Saman  chant. 
a  The  preceding  words  of  this  section  are  a  recurrent  stereotyped  expression 
found  also  at  i.  3.  7  and  ir  13.  4. 

193  O 


a  9- 3-]  CHANDOGYA  UPANISHAD 

it.  Therefore  they  are  desirous  of  praise  (prastuti)>  desirous 
of  laudation.  Truly,  they  are  partakers  in  the  Prastava  of 
that  Saman. 

4.  Now,  when  it  Is  the  cowgathering-time — that  is  an  Adi 
(Beginning).    The  birds  are  connected  with  this  [part]  of  it. 
Therefore  they  support  (ddayd)  themselves  without   support 
(an-drambana)  in  the  atmosphere  and  fly  around.    Truly,  they 
are  partakers  in  the  Adi  of  that  Saman. 

5.  Now,  when  it  is  just  at   mid-day — that  is  an  Udgltha 
(Loud  Chant),     The  gods  are  connected  with  this  [part]  of  it. 
Therefore  they  are  the  best  of  Prajapati's  offspring.     Truly, 
they  are  partakers  in  the  Udgltha  of  that  Saman. 

6.  Now,  when  it  is  past  mid-day  and  before  [the  latter  part 
of]  the  afternoon— that  is  a  Pratihara  (Response).     Fetuses 
are  connected  with  this  [part]  of  it.     Therefore  they  are  taken 
[or,  held]  up  (fratthrta)  and  do  not  drop  down.     Truly,  they 
are  partakers  in  the  Pratihaia  of  that  Saman. 

7.  Now,  when  it  is  past  afternoon  and  before  sunset — that 
is  an  Upadrava  (Approach  to   the   end).     Wild  beasts   are 
connected  with  this  [part]  of  it.     Therefore  when  they  see  a 
man,  they  approach  (upadravanti]  a  hiding-place  as  their  hole. 
Truly,  they  are  partakers  in  the  Upadrava  of  that  Saman. 

8.  Now,  when  it  is  just  after  sunset — that  is  the  Nidhana 
(Conclusion).    The  fathers  are  connected  with  this  [part]  of 
it.      Therefore    people    lay   aside    (ni+  Vdka)   the    fathers. 
Truly,  they  are  partakers  in  the  Nidhana  of  that  Saman. 


TENTH  KHANDA 

The  mystical  significance  of  the  number  of  syllables  in 
the  parts  of  a  sevenfold  Chant 

1.  Now  then,  one  should  reveience  the  Saman,  measured 
(sammita)  in  itself,  as  leading  beyond  death. 

htntara  has  three  syllables,    prastdva  has  three  syllables. 
That  is  the  same  (samd). 

2.  ddi  has   two   syllables,    pratihdra  has   four   syllables. 
One  from  there,  here — that  is  the  same. 

3.  udgitha  has  three  syllables,    ^lpadrava  has  four  syllables. 

194 


CHANDOGYA  UPANISHAD         [-2.12.1 

Three  and  three—that  is  the  same,  one  syllable  left  over. 
Having  three  syllables— that  is  the  same. 

4.  nidhana  has  three  syllables.     That   is  the  same,  too. 
These  are  twenty-two  syllables. 

5.  With  the  twenty-one  one  obtains  the  sun.    Verily,  the 
sun  is  the  twenty-first  from  here.1    With  the  twenty-two  one 
wins  what  is  beyond  the  sun.    That  is  heaven  (nakam).    That 
is  the  sorrowless.2 

6.  He    obtains  the  victory  of  the  sun,    indeed,  a  victory 
higher  than  the  victory  of  the  sun  is  his,  who,  knowing  this 
thus,  reverences  the  sevenfold  Saman,  measured  in  itself,  as 
leading  beyond  death— yea,  who  reverences  the  Saman ! 

ELEVENTH  KHANDA 
tThe  analogical  bases  of  the  ten  species  of  the  fivefold  Chant 

1.  The  wind  is  a  Hinkara. 
Speech  is  a  Prastava. 
The  eye  is  an  Udgitha. 
The  ear  is  a  Pratihara. 
The  breath  is  a  Nidhana. 

This  is  the  Gayatrl  Saman  as  woven  upon  the  vital  breaths 
(prana). 

2.  He  who  knows  thus  this  Gayatrl  Saman  as  woven  upon 
the  vital  breaths  becomes  possessor  of  vital  breaths,  reaches 
a  full  length  of  life,  lives    long,  becomes  great  in  offspring 
and  in  cattle,  great  in  fame.     One  should  be  great-minded. 
That  is  his  rule, 

TWELFTH  KHANDA 

i.  One  rubs  the  fire-sticks  together — that  is  a  Hinkara. 
Smoke  is  produced — that  is  a  Prastava. 
It  blazes — that  is  an  Udgitha. 
Coals  are  formed — that  is  a  Pratihara. 

1  The  commentator  gives  the  explanation  through  the  following  curious  calcula- 
tion of  the  distance  separating  the  sun,  from  the  earth     12  months,  5  seasons, 
3  world-spaces—then  the  sun  is  the  twenty-first. 

2  The  word  nakam  is  made  to  yield  the  epithet  *  sorrowless  *  by  an  etymological 
pun,  na-a-kam,  '  no  lack  of  desire.' 

195  03 


2,12.1-]         CHANDOGYA   UPANISHAD 

It  becomes  extinct— that  is  a  Nidhana, 
It  becomes  completely  extinct— that  is  a  Nidhana. 
This  is  the  Rathantara  Saman  as  woven  upon  fire. 

2.  He  \\ho  knows  thus  this  Rathantara  Saman  as  woven 
upon  fire  becomes  an  eater  of  food,  eminent  in  sacred  know- 
ledge, reaches  a  full  length  of  life,  lives  long,  becomes  great  in 
offspring  and  in  cattle,  great  in  fame.  One  should  not  take 
a  sip  and  spit  toward  fire.  That  is  his  rule. 

THIRTEENTH  KHANDA 

1.  One  summons — that  is  a  Hinkara. 
He  makes  request— that  is  a  Prastava. 

Together  with  the   woman   he   lies   down — that   is   an 

o 

Udgitha. 

He  lies  upon  the  woman — that  is  a  Pratihara. 
He  comes  to  the  end — that  is  a  Nidhana. 
He  comes  to  the  finish — that  is  a  Nidhana.1 
This  is  the  Vamadevya  Saman  as  woven  upon  copulation. 

2.  He  who  knows  thus  this  Vamadevya  Saman  as  woven 
upon  copulation  comes  to  copulation,  procreates  himself  from 
every  copulation,  reaches   a   full  length   of  life,   lives   long, 
becomes  great  in  offspring  and  in  cattle,  great  in  fame.     One 
should  never  abstain  from  any  woman.     That  is  his  rule. 

FOURTEENTH  KHANDA 

1.  The  rising  sun  is  a  Hinkara. 
The  lisen  sun  is  a  Prastava, 
Mid-day  is  an  Udgitha. 
Afternoon  is  a  Pratihara. 

When  it  is  set — that  is  a  Nidhana. 
This  is  the  Brihad  Saman  as  woven  upon  the  sun. 

2.  He  who  knows  thus  this  Brihad  Saman  as  woven  upon 
the  sun  becomes  a  brilliant  eater  of  food,  reaches  a  full  length 
of  life,  lives  long,  becomes  great  in  offspring  and  in  cattle, 
great  in  fame.     One  should  not  find  fault  with  it  when  it  is  hot. 
That  Is  his  rule, 

1  For  a  somewhat  different,  but  less  probable,  Tendering  see  Whitney,  AJP. 
11.413. 

196 


CHANDOGYA   UPANISHAD         [-2.17.2 

FIFTEENTH  KHANDA 

1.  Mists  come  together — that  Is  a  Hinkara. 
A  cloud  is  formed — that  is  a  Prastava. 
It  rains — that  is  an  Udgitha. 

It  lightens  and  thunders— that  Is  a  Pratihara. 
It  holds  up — that  is  a  Nidhana. 
This  is  the  Vairupa  Saman  as  woven  upon  rain  (pdrjanya), 

2.  He  who  knows  thus  this  Vairupa  Saman  as  woven  upon 
rain   acquires  cattle  both  of  various  form   (vt-rfipa)  and  of 
beautiful  form  (su-rfipa),  reaches  a  full  length  of  life,  lives  long, 
becomes  great  in  children  and  in  cattle,  great  in  fame.     One 
should  not  find  fault  with  it  when  it  rains.     That  is  his  rule. 

SIXTEENTH  KHANDA 

1.  Spring  is  a  Hinkara. 
Summer  is  a  Prastava. 

The  rainy  season  is  an  Udgitha. 
Autumn  is  a  Pratihara. 
Winter  is  a  Nidhana. 
This  is  the  Vairaja  Saman  as  woven  upon  the  seasons. 

2.  He  who  knows  thus  this  Vairaja  Saman  as  woven  upon 
the  seasons  shines  like  a  king  (virajati)  with  offspring,  cattle, 
and  eminence  in  sacred  knowledge,  reaches  a  full  length  of 
life,  lives  long,  becomes  great  in  offspring  and  cattle,  great  in 
fame*     One  should  not  find  fault  with  the  seasons.     That  is 
his  rule. 

SEVENTEENTH  KHANDA 

1.  The  earth  is  a  Hinkara. 

The  atmosphere  is  a  Prastava. 

The  sky  is  an  Udgitha. 

The  regions  of  the  compass  are  a  Pratihara. 

The  ocean  is  a  Nidhana. 

These  are  the  verses  of  the  Sakvari  Saman  as  woven  upon  live 
worlds. 

2.  He  who  knows  thus  these  verses  of  the  Sakvari  Saman 
as   woven  upon  the  worlds  becomes  possessor  of  a  world, 

197 


2.I7-H         CHAXDOGYA   UPANISHAD 

reaches  a  full  length  of  life,  lives  long,  becomes  great  in 
offspring  and  in  cattle,  great  in  fame.  One  should  not  find 
fault  with  the  worlds.  That  is  his  rule. 

EIGHTEENTH  KHANDA 

1.  Goats  are  a  Hinkara. 
Sheep  are  a  Prastava. 
Cows  are  an  Udgltha. 
Horses  are  a  Pratihara. 
Man  is  a  Nidhana. 

These  are  the  verses  of  the  RevatI  Saman  as  woven  upon 
animals. 

2.  He  who  knows  thus  these  verses  of  the  RevatI  Saman  as 
woven  upon  animals  becomes  possessor  of  animals,  reaches  a 
full  length  of  life,  lives  long,  becomes  great  in  offspring  and  in 
cattle,  great  in  fame.     One  should  not  find  fault  with  animals, 
That  is  his  rule. 

NINETEENTH  KHANDA 

1.  Hair  is  a  Hinkara. 
Skin  is  a  Prastava. 
Flesh  is  an  Udgitha. 
Bone  is  a  Pratihara. 
Marrow  is  a  Nidhana. 

This  is  the  Yajnayajfiiya  Saman  as  woven  upon  the  members 
of  the  body. 

2.  He  who  knows  thus  this  Yajnayajfiiya  Saman  as  woven 
upon   the   members  of  the  body  becomes  possessor   of  the 
members  of  his   body,    does  not  become   defective   in    any 
member  of  the  body,  reaches  a  full  length  of  life,  lives  long, 
becomes  great  in  offspring  and  in  cattle,  great  in  fame.     One 
should  not  eat   of   marrow  for  a  year.     That  is  his  rule. 
Rather,  one  should  not  eat  of  marrow  at  all. 

TWENTIETH  KHANDA 
J.  Agni  (Fire)  is  a  Hinkara. 
Vayu  (Wind)  is  a  Prastava. 
Aditya  (Sun)  is  an  Udgltha. 
The  Nakshatras  (Stars)  are  a  Pratihara. 
198 


CHANDOGYA  UPANISHAD         [-2.22.1 

Candrama  (Moon)  is  a  Nidhana. 
This  is  the  Raj  ana  Sam  an  as  woven  upon  the  divinities. 

2.  He  who  knows  thus  this  Rajana  Saman  as  woven  upon 
the  divinities  goes  to  the  same  world,  to  equality  and  to 
complete  union  (sayujya)  with  those  very  divinities,  reaches  a 
full  length  of  life,  lives  long,  becomes  great  in  offspring  and  in 
cattle,  great  in  fame.  One  should  not  find  fault  with  the 
Brahmans.1  That  is  his  rule. 

TWENTY-FIRST  KHANDA 
The  Saman  itself  based  on  the  world-all 
I.  The  triple  knowledge2  is  a  Hinkara. 
The  three  worlds 3  here  are  a  Prastava. 
Agni,  Vayu,  and  Aditya4  are  an  Udgltha. 
Stars,  birds,  and  light-rays  are  a  Pratihara. 
Serpents,  Gandharvas,  and  the  Fathers  are  a  Nidhana. 
This  is  the  Saman  as  woven  upon  the  wo  rid- all. 

2.  He  who  knows  thus  this  Saman  as  woven  upon  the  world- 
all  becomes  the  world-all  itself. 

3.  On  this  point  there  is  this  verse : — 

Whatever  triple  things  are  fivefold — 
Than  these  things  there  is  nothing  better,  higher. 

4.  Who  knows  this  fact,  he  knows  the  world-all; 
All  regions  of  the  compass  bring  him  tribute. 

One   should   reverence  the  thought   '  I   am  the  world-all ! ' 
That  is  his  rule.     That  is  his  rule  ! 

TWENTY-SECOND  KHANDA. 

Seven  different  modes  of  singing  the  chant, 
characteristic  of  different  gods 

i.  *  I  choose  the  roaring,  animal-like  form  of  the  Saman * — 
such  is  the  Udgitha  belonging  to  Agni.  The  indistinct  form 
belongs  to  Prajapati ;  the  distinct,  to  Soma ;  the  soft  and 
smooth,  to  Vayu ;  the  smooth  and  strong,  to  Indra ;  the 

1  Inasmuch  as  they  are  the  human  representatives  of  divinity. 

2  That  is,  Rig- Veda,  Sama-Veda,  and  Yajur-Veda. 
8  That  is,  earth,  atmosphere,  and  sky. 

*  Fire,  Wind,  and  Sun,  regarded  as  regents  of  the  three  worlds.    For  another 
example  of  the  collocation  of  this  triad  see  3.  15.  6. 

199 


2.22.I-]         CHANDOGYA  UPANISHAD 

heron-like,  to  Brihaspati ;  the  ill-sounding,  to  Vamna.  One 
may  practise  all  these,  but  one  should  avoid  that  belonging  to 
Varuna. 

Various  desired  results  of  chanting 

2.  'Let  me  obtain  immortality  for  the  gods  by  singing' — thus 
should  one  obtain  with  his  singing,     '  Let  me  obtain  oblation 
for  the  fathers  by  singing,  hope  for  men,  grass  and  water  for 
cattle,  a  heavenly  world  for  the  sacrificer,   food  for  myseli 
(atman)' — one  should  sing  the  Stotra  carefully,  meditating 
these  things  in  mind. 

The  various  sounds  in  the  chant  under  the 
protection  of  different  gods 

3.  All   vowels   are  embodiments   (atman)   of  Indra      All 
spirants  are  embodiments  of  Prajapati.    Ail  [other]  consonants 
are  embodiments  of  Mrityu  (Death). 

If  one  should  reproach  a  person  on  his  vowels,  let  him  say 
to  that  one :  £  I  have  been  a  suppliant  to  Indra  for  protection. 
He  will  answer  you/ 

4.  So,  if  one  should  reproach  him  on  his  spirants,  let  him 
say  to  that  one :   *  I  have  been  a  suppliant  to  Prajapati  for 
protection.     He  will  thrash  you/ 

So,  if  one  should  reproach  him  on  his  [other]  consonants, 
let  him  say  to  that  one :  '  I  have  been  a  suppliant  to  Mrityu 
(Death)  for  protection.  He  will  burn  you  up/ 

5.  All  the  vowels  should  be  pronounced  strong  and  sonant, 
with  the  thought :  '  To  Indra  let  me  give  strength/     All  the 
spirants  should  be  pronounced  well  open,  without  being  slurred 
over,  without  being  elided,  with  the  thought :  *  To  Prajapati 
let  me  entrust  myself/     All  the  [other]  consonants  should  be 
pronounced  slowly,  without  being  merged  together,  with  the 
thought:     'From  Mrityu   (Death)  let  me  withdraw  myself 
(afmari).' 

TWENTY-THIRD  KHANDA 
Different  modes  of  religious  life 

I.  There  are  three  branches  of  duty.  Sacrifice,  study  of 
the  Vedas,  alms-giving— that  is  the  first  (3)  Austerity,  in- 

300 


CHANDOGYA  UPANISHAD         [-2.24.4 

deed,  is  the  second.  A  student  of  sacred  knowledge  (brakma- 
cartn)  dwelling  in  the  house  of  a  teacher,  settling  himself 
permanently  in  the  house  of  a  teacher,  is  the  third. 

All  these  become  possessors  of  meritorious  worlds.  He 
who  stands  firm  in  Brahma  attains  immortality. 

The  syllable  '  Cm,'  the  acme  of  the  cosmogony 

2  (3).  Prajapati   brooded   upon  the   worlds.     From   them, 
when  they  had  been  brooded  upon,  issued  forth  the  threefold 
knowledge.1     He  brooded  upon  this.     From  it,  when  it  had 
been  brooded  upon,  issued  forth  these  syllables :  bhur,  bhuvah, 
svar? 

3  (4).  He  brooded  upon  them.      From  them,   when  they 
had  been  brooded  upon,  issued  forth  the  syllable  Om.     As 
all  leaves  are  held  together  by  a  spike,  so  all  speech  is  held 
together  by  Om.     Verily,  Om  is  the  woild-all.     Verily,  Om  is 
this  world-all. 

TWENTY-FOURTH  KHANDA 

Earth,  atmosphere,  and  sky  the  reward  for  performers 
of  the  morning,  noon,  and  evening  oblations 

i.  The  expounders  of  sacred  knowledge  (brahmavadin) 
say :  ( Since  to  the  Vasus  belongs  the  morning  Soma-hbation, 
to  the  Rudras  the  mid-day  Soma-libation,  to  the  Adityas  and 
the  Visvadevas  the  third  Soma-libation,  [a]  where,  then  (tar hi) ^ 
is  the  sacrificed  world  ? J 

If  one  knows  not,  how  can  he  perform  [the  sacrifice  with 
success]  ?  So  let  him  who  knows  perform. 

3.  Before  the  commencement  of  the  morning  litany  he  sits 
down  behind  the  Garhapatya  fire,  facing  the  north,  and  sings 
forth  the  Saman  to  the  Vasus : — 

4.  '  Open  the  door  to  thy  world, 
And  let  us  see  thee, 
For  the  obtaining  of 
The  sovereignty  1 ' 3 

1  That  is,  the  three  Vedas. 

2  Representing  earth,  atmosphere,  and  sk}r. 

3  The  four  stanzas  contained  in  this  Khanda  are  adapted  to  the  purposes  of  the 
chant  by  the  special  prolongation  (plutation)   of  some  of  the  vowels  and  the 
occasional  insertion  of  the  laterjectional  words  hum  and  a. 

301 


2.34-5-]         CHANDOGYA  UPANISHAD 

5.  So  he  offers  the  oblation  and  says:  *  Adoration  to  Agni, 
earth-inhabiting,  world-inhabiting !  Find  a  world  for  me,  the 
sacrificer !  Verily,  that  Is  the  sacrificer's  world  !  I  will  go  [6] 
thither,  I,  the  sacrificer,  after  life.  Hail !  Thrust  back  the 
bar ! '  Thus  having  spoken,  he  rises.  At  the  same  time  the 
Vasus  bestow  upon  him  the  morning  Soma-libation. 

7.  Before  the  commencement  of  the  mid-day  Soma-libation 
he  sits  down  behind  the  Agnidhriya  fire,  facing  the  north,  and 
sings  forth  the  Saman  to  the  Rudras : — 

8.  eOpen  the  door  to  thy  world, 
And  let  us  see  thee, 
For  the  obtaining  of 
Wide  sovereignty ! ' 

9.  So  he  offers  the  libation  and  says:  'Adoration  to  Vayu, 
atmosphere-inhabiting,  world-inhabiting  !  Find  a  world  for 
me,  the  sacrificer  !  Verily,  that  is  the  sacrificer's  world  !  I  will 
go  [10]  thither,  I,  the  sacrificer,  after  life.  Hail !  Thrust  back 
the  bar ! '  Thus  ha\  ing  spoken,  he  rises.  At  the  same  time 
the  Rudras  bestow  upon  him  the  mid-day  Soma-libation. 

ii.  Before  the  commencement  of  the  third  Soma-libation 
he  sits  down  behind  the  Ahavamya  fire,  facing  the  north,  and 
sings  forth  the  Saman  to  the  Adityas  and  the  Visvadevas : — 
12.  '  Open  the  door  to  thy  world, 
And  let  us  see  thee, 
For  the  obtaining  of 
Chief  sovereignty ! ' 

13.  Thus  the  [Saman]  to  the  Adityas.    Now  the  [Saman] 
to  the  Visvadevas : — 

*  Open  the  door  to  thy  world, 
And  let  us  see  thee, 
For  the  obtaining  of 
Full  sovereignty!' 

14.  So  he  offers  the  oblation  and  says :    *  Adoration   to 
the  Adityas  and  to  the  Visvadevas,  sky-inhabiting,  world- 
inhabiting  !    Find  a  world  for  me,  the  sacrificer !     [15]  Verily, 
that  is  the  sacrificer's  world  !  I  will  go  thither,  I,  the  sacrificer, 
after  life.    Hail !  Thrust  back  the  bar  ! '   Thus  having  spoken, 
he  rises.    At  the  same  time  the  Adityas  and  the  Visvadevas 
bestow  upon  him  the  third  Soma-libation. 


CHANDOGYA  UPANISHAD  [-3.3.1 

Verily,  he  knows  the  fulness  of  the  sacrifice  who  knows  this 
— yea,  who  knows  this ! 


THIRD   PRAPATHAKA 
Brahma  as  the  sun  of  the  world-all 

FIRST  KHANDA 
The  sun  as  the  honey  extracted  from  all  the  Vedas 

1.  Verily,  yonder  sun  is  the  honey  of  the  gods.     The  cross- 
beam l  for  it  is  the  sky.     The  honeycomb  is  the  atmosphere. 
The  brood  are  the  particles  of  light. 

2.  The  eastern  rays  of  that  sun  are  its  eastern  honey-cells. 
The  bees  are  the  Rig  verses.     The  flower  is  the  Rig- Veda. 
The  drops  of  nectar  fluid  [arose  as  follows]. 

Verily,  these  Rig  verses  [3]  brooded  upon  that  Rig- Veda ; 
from  it,  when  it  had  been  brooded  upon,  there  was  produced 
as  its  essence  splendor,  brightness,  power,  vigor,  and  food. 

4-  It  flowed  forth.  It  repaired  to  the  sun.  Verily,  that  is 
what  that  red  appearance  of  the  sun  is. 

SECOND  KHANDA 

1.  So  its  southern  rays  are  its  southern  honey-cells.     The 
bees  are  the  Yajus  formulas.     The  flower  is  the  Yajur-Veda. 
The  drops  of  nectar  fluid  [arose  as  follows]. 

2.  Verily,  these  Yajus  formulas  brooded  upon  that  Yajur- 
Veda;    from  it,  when  it  had  been  brooded  upon,  there  was 
produced  as  its  essence  splendor,  brightness,  power,  vigor, 
and  food. 

3.  It  flowed  forth.     It  repaired  to  the  sun.    Verily,  that  is 
what  that  white  appearance  of  the  sun  is. 

THIRD  KHANDA 

i.  So  its  western  rays  are  its  western  honey-cells.  The  bees 
are  the  Saman  chants.  The  flower  is  the  Sama-Veda.  The 
drops  of  nectar  fluid  [arose  as  follows]. 

1  The  beam  from  which  the  honeycomb  hangs. 
203 


3.3  H  CHANDOGYA  UPANISHAD 

2.  Verily,  those  Saman  chants  brooded  upon  that  Sama- 
Veda.     From  it,  when  it  had  been  brooded  upon,  there  was 
produced  as  its  essence  splendor,  brightness,  power,  vigor,  and 
food. 

3.  It  flowed  forth.     It  repaired  to  the  sun.     Verily,  that  is 
what  that  dark  appearance  of  the  sun  is. 

FOURTH  KHAXDA 

1.  So  its  northern  rays  are  its  northern  honey-cells.     The 
bees  are  the  [Hymns]  of  the  Atharvans  and  Angirases l     The 
flower  is  Legend  and  Ancient  Lore  (ttzhasa-purana) .   The  drops 
of  nectar  fluid  [arose  as  follows]. 

2.  Verily,  those  [Hymns]  of  the  Atharvans  and  Angirases 
brooded  upon  that  Legend  and  Ancient  Lore.     From  it,  when 
it  had  been  brooded  upon,  there  was  produced  as  its  essence 
splendor,  brightness,  power,  vigor,  and  food. 

3.  It  flowed  forth.     It  repaired  to  the  sun.     Verily,  that  is 
what  that  exceedingly  dark  appearance  of  the  sun  is. 

FIFTH  KHAXDA 

1.  So  its  upward  rays  are  its  upper  honey-cells.     The  bees 
are  the  Hidden  Teachings  [i.e.  the  Upanishads],     The  flower 
is  Brahma.     The  drops  of  nectar  fluid  [arose  as  follows]. 

2.  Verily,  those   Hidden   Teachings    brooded    upon    that 
Brahma  ;  from  it,  when  it  had  been  brooded  upon,  there  was 
produced  as  its  essence  splendor,  brightness,  power,  vigor,  and 
food. 

3.  It  flowed  forth.     It  repaired  to  the  sun.     Verily,  that  is 
what  seems  to  tremble  in  the  middle  of  the  sun. 

4.  Verily,  these  are  the  essences  of  the  essences,  for  the 
Vedas  are  essences  and  these  are  their  essences.     Verily,  these 
are  the  nectars  of  the  nectars,  for  the  Vedas  are  nectars  and 
these  are  their  nectars. 

SIXTH  K HAND A 

The  knower  of  tlie  cosmic  significance  of  the  sacred 
scriptures  advances  to  the  world-sun,  Brahma 

i.  The  Vasus  live  upon  that  which  is  the  first  nectar  [i.e.  the 

1  A  designation  of  the  Atharva- Veda. 
304 


CHANDOGYA  UPANISHAD  [-3.8.3 

Rig- Veda]  through  Agni  as  their  mouth.  Verily,  the  gods 
neither  eat  nor  drink.  They  are  satisfied  merely  with  seeing 
that  nectar. 

2.  These  enter  that  [red]  form  of  the  sun  and  come  forth 
from  that  form. 

3.  He  who  knows  thus  that  nectar  becomes  one  of  the  Vasus 
themselves  and  through  Agni  as  his  mouth  is  satisfied  merely 
with  seeing  that  nectar.     He  enters  that  very  form  and  comes 
forth  from  that  form. 

4.  As  long  as  the  sun  shall  rise  in  the  east  and  set  in  the 
west,  so  long  will  he  compass  the  overlordship  and  the  chief 
sovereignty  (svarajya)  of  the  Vasus. 

SEVENTH  KHANDA 

i.  Now,  the  Rudras  live  upon  what  is  the  second  nectar 
[i.  e.  the  Yajur- Veda]  through  Indra  as  their  mouth.  Verily, 
the  gods  neither  eat  nor  drink.  They  aie  satisfied  merely 
with  seeing  that  nectar. 

3.  These  enter  that  [white]  form  and  come  forth  from  that 
form. 

3.  He   who  knows  thus  that  nectar  becomes  one  of  the 
Rudras  themselves  and  through  Indra  as  his  mouth  is  satisfied 
merely  with  seeing  that  nectar.     He  enters  that  very  form  and 
comes  forth  from  that  form. 

4.  As  long  as  the  sun  shall  rise  in  the  east  and  set  in  the 
west,  twice  so  long  will  it  rise  in  the  south  and  set  m  the  north, 
and  just  that  long  will  he  compass  the  overlordship  and  the 
chief  sovereignty  of  the  Rudras. 

EIGHTH  KHANDA 

1.  Now,  the  Adityas  live  upon  what  is  the  third  nectar 
[i.  e.  the  Sama-Veda]  through  Varuna  as  their  mouth.     Verily, 
the  gods  neither  eat  nor  drink.     They  are  satisfied  merely 
with  seeing  that  nectar. 

2.  These  enter  that  [dark]  form  and  come  forth  from  that 
form. 

3.  He   who  knows  thus  that  nectar  becomes  one  of  the 
Adityas  themselves  and    through  Varuna  as  his  mouth  is 

205 


3.8.3-]          CHANDOGYA  UPANISHAD 

satisfied  merely  with  seeing  that  nectar.     He  enters  that  very 
form  and  comes  forth  from  that  form, 

4.  So  long  as  the  sun  shall  rise  in  the  south  and  set  in  the 
north,  twice  so  long  will  it  rise  in  the  west  and  set  in  the  east, 
and  just  that  long  will  he  compass  the  over-lordship  and  the 
chief  sovereignty  of  the  Adityas. 

NINTH  KHAXDA 

1.  Now,  the  Maruts  live  upon  what  is  the  fourth  nectar 
[i.e.  the  Atharva-Veda]  through  Soma  as  their  mouth.    Verily, 
the  gods  neither  eat  nor  drink.     They  are  satisfied  merely  with 
seeing  that  nectar. 

2.  These  enter  that  [exceedingly  dark]  form  and  come  forth 
from  that  form. 

3.  He  who  knows  thus  that  nectar  becomes  one  of  the 
Maruts  themselves  and  through  Soma  as  his  mouth  is  satisfied 
merely  with  seeing  that  nectar.     He  enters  that  very  form  and 
comes  forth  from  that  form. 

4.  As  long  as  the  sun  shall  rise  in  the  west  and  set  in  the 
east,  twice  so  long  will  it  rise  in  the  north  and  set  in  the  south, 
and  just  that  long  will  he  compass  the  overlordship  and  the 
chief  sovereignty  of  the  Maruts. 

TENTH  KHANDA 

1.  Now,  the  Sadhyas  live  upon  what  is  the  fifth  nectar  [i.  e. 
the  Upanishads]  through  Brahma  as  their  mouth.     Verily,  the 
gods  neither  eat  nor  drink.    They  are  satisfied  merely  with 
seeing  that  nectar. 

2.  These  enter  that  form  [which  seems  to  tremble  in  the 
middle  of  the  sun]  and  come  forth  from  that  form. 

3.  He  who  knows  thus  that  nectar  becomes  one  of  the 
Sadhyas  themselves  and  through  Brahma  as  his  mouth  is 
satisfied  merely  with  seeing  that  nectar.     He  enters  that  very 
form  and  comes  forth  from  that  form. 

4.  As  long  as  the  sun  shall  rise  in  the  north  and  set  in  the 
south,  twice  so  long  will  it  rise  in  the  zenith  and  set  in  the 
nadir,  and  just  that  long  will  he  compass  the  overlordship 
and  the  chief  sovereignty  of  the  Sadhyas. 

306 


CHANDOGYA  UPANISHAD         [-3.12.4 

ELEVENTH  KHANDA 

i.  Henceforth,  after  having  risen  in  the  zenith,  it  will  no 
more  rise  nor  set.  It  will  stand  alone  in  the  middle.  On  this 
point  there  is  this  verse : — 

2.  In  yonder  sphere  it  has  not  set,1 
Nor  ever  has  it  nsen  up; 
And  by  the  truth  of  this,  ye  gods, 
Of  Brahma  let  me  not  be  robbed. 

3.  Verily,  it  neither  rises  nor  sets  for  him,  it  is  evermore 
day  for  him,  who  knows  thus  this  mystic  doctrine  (upanisad] 
of  Brahma. 

4.  Brahma   told    this    to    Prajapati;  Prajapati,   to   Manu ; 
Mami,  to  his  descendants.     To  Uddalaka  Arum,  as  being  the 
eldest  son,  his  father  declared  this  Brahma. 

5.  Verily,  a  father  may  teach  this  Brahma  to  his  eldest  son 
or  to  a  worthy  pupil,  [6]  [but]  to  no  one  else  at  all     Even  if 
one  should  offer  him  this  [earth]  that  is  encompassed  by  water 
and  filled  with  treasure,  [he  should  say] :  £  This,  truly,  is  more 
than  that !     This,  truly,  is  more  than  that ! ' 

TWELFTH  KHANDA 
The  Gayatri  meter  as  a  symbol  of  all  that  is 

1.  Verily,  the  Gayatri  meter  is  everything  here  that  has 
come  to  be,  whatsoever  there  is  here.     Verily,  the  Gayatri  is 
speech.     Verily,  speech  both  sings  of  (gdyati)  and  protects 
(trayate)  everything  here  that  has  come  to  be. 

2.  Verily,  what  this  Gayatri  is — that  is  the  same  as  what 
this  earth  is  ;  for  on  it  everything  here  that  has  come  to  be  is 
established.     It  does  not  extend  beyond  it. 

3.  Verily,  what  this  earth  is—that  is  the  same  as  what  the 
body  in  man  here  is  ;  for  in  it  these  vital  breaths  are  established. 
They  do  not  extend  beyond  it. 

4.  Verily,  what  the  body  in  man  is — that  is  the  same  as 
what  the  heart  within  man  here  is  ;  for  on  it  these  vital  breaths 
are  established.     They  do  not  extend  beyond  it. 

1  Adopting  Boh.tlingk's  emendation,  nimumtoca,  for  the  impossible  na  nimloca. 

207 


3-I2.5-]         CHANDOGYA  UPANISHAD 

5.  This  is  the  four-quartered  sixfold  Gayatil.  With 
reference  to  it  a  Rig  verse  states: — 

6.  His  greatness  is  of  such  extent, 
Yet  Purusha  is  greater  still. 
All  beings  are  one  fourth  of  him ; 
Three  fourths,  the  immortal  in  the  sky.1 

7.  Verily,  what  Is  called  Brahma— that  is  the  same  as  what 
the  space  outside  of  a  person  is.  Verily,  what  the  space 
outside  of  a  person  is — [8]  that  is  the  same  as  what  the  space 
within  a  person  is.  Verily,  what  the  space  within  a  person 
is — [9]  that  is  the  same  as  what  the  space  here  within  the 
heart  is.  That  is  the  Full,  the  Non-active.2  Full,  non- 
active  prosperity  he  obtains  who  knows  this. 

THIRTEENTH  KHANDA 
The  five  door-keepers  of  the  heavenly  world 

1.  Verily,  indeed,  this  heart  here  has  five  openings  for  the 
gods. 

As  for  its  eastern  opening — that  is  the  Pi  ana  breath,  that  is 
the  eye,  that  is  the  sun.  One  should  reverence  that  as  glow 
and  as  food.  He  becomes  glowing  and  an  eater  of  food  who 
knows  this. 

2.  Now,  as  for  its   southern  opening— that   is   the  Vyana 
breath,  that  is  the  ear,  that  is  the  moon.     One  should  rever- 
ence that  as  prosperity  and  splendor.    He  becomes  prosperous 
and  splendid  who  knows  this. 

3.  Now,  as   for  its  western   opening— that   is   the   Apana 
breath,  that  is  speech,  that  is  fire.     One  should  reverence  that 
as  eminence  in  sacred  knowledge  and  as  food.     He  becomes 
eminent  in  sacred  knowledge  and  an  eater  of  food  who  knows 
this. 

4.  Now,  as  for  its  northern  opening-— that  is  the  Samana 
breath,  that  is  mind,  that  is  the  rain-god  (Parjanya).     One 
should  reverence  that  as   fame  and  beauty.     He   becomes 
famous  and  beauteous  who  knows  this. 

5.  Now  as  for  its  upper  opening— that  is  the  Udana  breath, 

1  RV.  10.  90.  3,  with  slight  variations. 
8  This  same  characterization  is  found  at  Erih.  2,  i.  5. 
308 


CHANDOGYA   UPANISHAD          [- 

that  is  wind,  that  is  space.  One  should  reverence  that  as 
vigor  and  greatness.  He  becomes  vigorous  and  great  who 
knows  this. 

6.  Verily,  these  same  are  five  Brahma-men,  door-keepers  of 
the  heavenly  world.     Who  knows  these  thus  as  five  Brahma- 
men,  as  door-keepers  of  the  heavenly  world,  in  his   family 
a  hero  is  born.     He  reaches  the  heavenly  world  who  knows 
these  thus  as  five  Brahma-men,  door-keepers  of  the  heavenly 
world. 

The  ultimate  exists  within  oneself 

7.  Now,  the  light  which  shines  higher  than  this  heaven,  on 
the  backs  of  all,  on  the  backs  of  everything,  in  the  highest 
worlds,  than  which  there  are  no  higher—  verily,  that  is  the 
same  as  this  light  which  is  here  within  a  person. 

There  is  this  seeing  of  it—  [8]  when  one  perceives  by  touch 
this  heat  here  in  the  body.  There  is  this  hearing  of  it—  when 
one  closes  his  ears  and  hears  as  it  were  a  sound,  as  it  were 
a  noise,  as  of  a  fire  blazing.  One  should  reverence  that  light 
as  something  that  has  been  seen  and  heard.  He  becomes 
one  beautiful  to  see,  one  heard  of  in  renown,  who  knows 
this  —  yea,  who  knows  this  ! 


FOURTEENTH 
The  individual  soul  identical  with  the  infinite  Brahma 

i.  'Verily,  this  whole  world  is  Brahma.  Tranquil,  let  one 
\vorship  It  as  that  from  which  he  came  forth,  as  that  into 
which  he  will  be  dissolved,  as  that  in  which  he  breathes.2 

Now,  verily,  a  person  consists  of  purpose  (kratu-maya). 
According  to  the  purpose  which  a  person  has  in  this  world, 
thus  does  he  become  on  departing  hence.  So  let  him  form  for 
himself  a  purpose. 

s.  He  who  consists  of  mind,  whose  body  is  life  (prana\ 
whose  form  is  light,  whose  conception  is  truth,  whose  soul 
(dtmati)  is  space,  containing  all  works,  containing  all  desires, 
containing  all  odors,  containing  all  tastes,  encompassing  this 

1  This  section,  which  occurs  also  as  Sat.  Br.  10.  6.  3,  constitutes  the  famous 
Sandilya-mdya,  or  Doctrine  of  Sandilya. 

2  Thus  Sankara  explains  the  threefold  mystic  epithet  taj-  fa-Ian. 


3-I4-H          CHANDOGYA   UPANISHAD 

whole  world,  the  unspeaking,  the  unconcerned— [3]  this  Soul 
of  mine  within  the  heart  is  smaller  than  a  grain  of  rice,  or  a 
barley-corn,  or  a  mustard-seed,  or  a  grain  of  millet,  or  the 
kernel  of  a  grain  of  millet  ;  this  Soul  of  mine  within  the  heart 
is  greater  than  the  earth,  greater  than  the  atmosphere,  greater 
than  the  sky,  greater  than  these  worlds. 

4.  Containing  all  works,  containing  all  desires,  containing  all 
odors,  containing  all  tastes,  encompassing  this  whole  world,  the 
unspeaking,  the  unconcerned — this  is  the  Soul  of  mine  within 
the  heart,  this  is  Brahma.  Into  him  I  shall  enter  on  departing 
hence. 

If  one  would  believe  this,  he  would  have  no  more  doubt. — 
Thus  used  Sandilya  to  say— yea,  Sandilya! 

FIFTEENTH  KHAKDA 
The  universe  as  a  treasure- chest  and  refuge 

i.  The  chest  whose  space  is  atmosphere, 
With  earth  for  bottom,  ne'er  decays. 
Its  corners  are  the  poles  of  heaven. 
Its,  upper  opening  is  the  sky. 
This  chest  is  one  containing  wealth. 
Within  it  everything  here  rests. 

2.  Its  eastern  quarter  is  named  Sacrificial  Ladle  (/>//«?). l 
Its  southern  quarter  is  named  Over-powering.2     Its  western 
quarter  is  named   Queen  (rdjm)?     Its  northern  quarter   is 
named  Wealthy.4     The  wind  Is  the  child  of  these  quarters 
of  heaven.     He  who  knows  this  wind  thus  as  the  child  of 
the  quarters  of  heaven  mourns  not  for  a  son. 

c  I  here  know  this  wind  thus  as  the  child  of  the  quarters  of 
heaven.  Let  me  not  mourn  for  a  son.' 

3,  *  I  take  refuge  in  the  imperishable  chest  with  this  one, 
with  this  one,  with  this  one/ 5 

1  For  one  faces  the  east  when  one  offers  a  sacrifice  for  oneself  (juhute). 

3  For  it  is  the  region  of  Yama,  the  god  of  the  dead. 

8  For  it  is  the  region  of  King  {rajan}  Varana,  or  because  of  the  red  (raga}  of 
t\\  ilight. 

*  For  it  is  the  region  presided  over  by  Ktibera,  the  god  of  wealth.— These  are 
Sankara's  explanations  of  the  four  epithets. 

8  bankara  explains  that  the  son's  name  is  here  to  be  said  three  times. 

3IO 


CHANDOGYA  UPANISHAD          [-3.16.3 

e  I  take  refuge  in  breath  (prana}^  with  this  one,  with  this  one, 
with  this  one.5 

'  I  take  refuge  in  bhur  with  this  one,  with  this  one,  with 
this  one.' 

'  I  take  refuge  in  bkuvas  with  this  one,  with  this  one,  with 
this  one/ 

£  I  take  refuge  in  svar  with  this  one,  with  this  one,  with  this 
one.J 

4.  When  I  said,  <I  take  refuge  in  breath'— breath,  verily, 
is  everything  here  that  has  come  to  be,  whatsoever  there  is. 
So  it  was  in  this  I  took  refuge, 

5.  So  when  I  said,  *  I  take  refuge  in  bhur?  what  I  said  was  : 
6 1  take  refuge  in  earth  ;    I  take  refuge  in  atmosphere  ;  I  take 
refuge  in  sky.' 

6.  So  when  I  said, c  I  take  refuge  in  bhtmasl  what  I  said  was : 
( I  take  refuge  in  Agni  (Fire) ;  I  take  refuge  in  Vayu  (Wind)  ; 
I  take  refuge  in  Aditya  (Sun).' 

7.  So  when  I  said,  '  I  take  refuge  in  svar?  what  I  said  was  : 
'  I  take  refuge  in  the  Rig- Veda;  I  take  refuge  in  the  Yajur- 
Veda  ;    I  take  refuge  in  the  Sama-Veda.3     That  was  what  I 
said. 

SIXTEENTH  KHANDA 
A  person's  entire  life  symbolically  a  Soma-sacrifice 

1.  Veiily,  a  person  is  a  sacrifice.     His  [first]  twenty- four 
years  are  the  morning  Soma-libation,  for  the  Gayatri  meter 
has  twenty-four  syllables  and  the  morning  Soma-libation  is 
offered  with  a  Gayatri  hymn.     The  Vasus  are  connected  with 
this  part  of  the  sacrifice.    Verily,  the  vital  breaths  (prdnd)  are 
the  Vasus,  for  they  cause  everything  here  to  continue  (Vvas). 

2.  If  any  sickness  should  overtake  him  in  this  period  of  life, 
let  him  say :    '  Ye  vital  breaths,  ye  Vasus,  let  this  morning 
libation  of  mine  continue  over  to  the  mid-day  libation.     Let 
not  me,  the  sacrifice,  be  broken  off  in  the  midst  of  the  vital 
breaths,  of  the  Vasus.'     He  arises  from  it  ;   he  becomes  free 
from  sickness. 

3.  Now  the  [next]  forty-four  years  are  the  mid-day  libation, 

1  That  is,  in  wind,  the  breath  of  the  world-alL 


3- 1 & 3-1          CHANDOGYA  UPANISHAD 

for  the  Trishtubh  meter  has  forty-four  syllables  and  the  mid- 
day libation  is  offered  with  a  Trishtubh  hymn.  The  Rudras 
are  connected  with  this  part  of  the  sacrifice.  Verily,  the  vital 
breaths  are  the  Rudras,  for  [on  departing]  they  cause  every- 
thing here  to  lament  (Vrud).1 

4.  If  any  sickness  should  overtake  him  in  this  period  of  life, 
let  him  say :  *  Ye  vital  breaths,  ye  Rudras,  let  this  mid-day 
libation  of  mine  continue  over  to  the  third  libation.     Let  not 
me,  the  sacrifice,  be  broken  off  in  the  midst  of  the  vital  breaths, 
of  the  Rudras.'     He  arises  from  it,    he  becomes  free  from 
sickness. 

5.  Now.  the  [next]  forty-eight  years  are  the  third  libation, 
for  the  Jagati  meter  has  forty-eight  syllables  and  the  third 
libation  is  offered  with  a  Jagati  hymn.     The  Adityas  are 
connected  with  this  part  of  the  sacrifice.     Verily,  the  vital 
breaths  are  the  Adityas,  for  [on  departing]  they  take  every- 
thing to  themselves  (adadate}. 

6.  If  any  sickness  should  overtake  him  in  this  period  of  life, 
let  him  say:    'Ye  vital  breaths,  ye  Adityas,  let  this  third 
libation  of  mine  continue  to  a  full  length  of  life.     Let  not  me, 
the  sacrifice,  be  broken  off  in  the  midst  of  the  vital  breaths, 
of  the  Adityas.'     He  arises  from  it ;   he  becomes  free  from 
sickness. 

7.  Verily,  it  was  this  that  Mahidasa  Aitareya  knew  when 
he  used  to  say :  '  Here,  why  do  you  afflict  me  with  this  sick- 
ness— me,  who  am  not  going  to  die  with   it?'     He   lived 
a  hundred  and  sixteen  years.     He  lives  to  a  hundred  and  six- 
teen years  who  knows  this.2 

SEVENTEENTH  KHANDA 

i«  When  one  hungers  and  thirsts  and  does  not  enjoy  him- 
self— that  is  a  Preparatory  Consecration  Ceremony  (dtksa). 

2.  When  one  eats  and  drinks  and  enjoys  himself— then  he 
joins  in  the  Upasada  ceremonies.3 

1  This  same  etymological  explanation  occurs  at  Brih.  3.  9.  4. 

2  That  is,  who  knows  this  doctrine  of  the  24  +  44  +  48  years. 

*  Ihe  ceremonies  which  constitute  a  part  of  the  Jyotistoma  (Praise  of  Light) 
form  of  the  Soma  sacrifice  and  during  which  the  sacnficer  is  allowed  a  certain 
amount  of  food. 


CHANDOGYA  UPANISHAD         [-3.18.2 

3.  When  one  laughs  and  eats  and  practises  sexual  intercourse 
—then  he  joins  in  the  Chant  and  Recitation  (stuta-sastrd). 

4.  Austerity,  alms-giving,  uprightness,  harmlessness,  truth- 
fulness— these  are  one's  gifts  for  the  priests. 

5.  Therefore  they  say :    '  He  will  procreate  (sosyati)  I     He 
has  procreated  (asosta)  I'1— that  is  his  rebirth  (puuar-titpadana). 
Death  is  an  ablution  after  the  ceremony. 

6.  When  Ghora  Angirasa  explained  this  to  Krishna,  the 
son  of  DevakI,  he  also  explained —for  he  had  become  free 
from   desire — '  In  the  final  hour  one  should  take  refuge  in 
these  three  thoughts:  "You  are  the  Indestructible;  you  are 
the  Unshaken  ;   you  are  the  very  essence  of  life  (prana)? ' 
On  this  point  there  are  these  two  Rig  verses  :— 

7.  Proceeding  from  primeval  seed, 
[The  early  morning  light  they  see, 
That  gleameth  higher  than  the  heaven].3 
Fiom  out  of  darkness  all  around, 
We,  gazing  on  the  higher  light — 
Yea,  gazing  on  the  higher  light — 
To  Surya,  god  among  the  gods, 
We  have  attained — the  highest  light  1 
— yea,  the  highest  light!8 


EIGHTEENTH  KHANDA 
The  fourfold  Brahma  in  the  individual  and  in  the  world 

i.  One  should  reverence  the  mind  as  Brahma. — Thus  with 
reference  to  the  self. 

Now  with  reference  to  the  divinities. — One  should  reverence 
space  as  Brahma. 

— This  is  the  twofold  instruction  with  reference  to  the  self 
and  with  reference  to  the  divinities. 

3.  That  Brahma  has  four  quarters.4    One  quarter  is  speech. 

1  In.  this  exposition  of  the  similarities  between  man  and  the  sacrifice  these  two 
words  are  used  in  a  double  signification.  They  mean  also,  m  relation  to  the 
sacrifice :  *  He  will  press  out  [the  Soma  juice]  I  He  has  pressed  [it]  out  I  * 

a  SV.  i.  i,  10,  varying  slightly  from  RV.  8.  6.  30. 

*  VS.  20.  21,  varying  slightly  from  RV.  i.  50.  10. 

4  Referring  to  RV.  10.  90.  3,  already  quoted  at  Chand.  3.  1 2.  5. 

313 


3- 1 8.  a-]          CHANDOGYA  UPANISHAD 

One  quarter  is  breath.  One  quarter  is  the  eye.  One  quarter 
is  the  ear. — Thus  \\ith  reference  to  the  self. 

Now  with  reference  to  the  divinities.— One  quarter  is  Agni 
(Fire).  One  quarter  is  Vayu  (Wind).  One  quarter  is  Aditya 
(the  Sun).  One  quarter  is  the  quarters  of  heaven. 

—This  is  the  twofold  instruction  with  reference  to  the  self 
and  with  reference  to  the  divinities. 

3.  Speech,  truly,  is  a  fourth  part  of  Brahma.     It  shines  and 
glows  with  Agni  as  its  light.    He  shines  and  glows  with  fame, 
with  splendor,  and  with  eminence  in  sacred  knowledge  who 
knows  this. 

4.  Breath,  truly,  is  a  fourth  part  of  Brahma.     It  shines  and 
glows  with  Vayu  as  its  light.    He  shines  and  glows  with  fame, 
with  splendor,  and  with  eminence  in  sacred  knowledge  who 
knows  this. 

5.  The  eye,  truly,  is  a  fourth  part  of  Brahma.    It  shines  and 
glows  with  Aditya  as  its  light.     He  shines  and  glows  with 
fame,  with  splendor,  and  with  eminence  in  sacred  knowledge 
who  knows  this. 

6.  The  ear,  truly,  is  a  fourth  part  of  Brahma.    It  shines  and 
glows  with  the  quarters  of  heaven  as  its  light.     He  shines 
and  glows  with  fame,  with  splendor,  and  with  eminence  in 
sacred  knowledge  who  knows  this — yea3  who  knows  this ! 


NINETEENTH  KHANDA 

The  cosmic  egg 

1.  The   sun  is  Brahma — this  is  the  teaching.     A  fuither 
explanation  thereof  [is  as  follows]. 

In  the  beginning  this  world  was  merely  non-being.  It  was 
existent*  It  developed.  It  turned  into  an  egg.  It  lay  for 
the  period  of  a  year.  It  was  split  asunder.  One  of  the  two 
eggshell-parts  became  silver,  one  gold. 

2.  That  which  \\as  of  silver  is  this  earth.    That  which  was 
of  gold  is  the  sky.    What  was  the  outer  membrane  is  the 
mountains.     What  was  the  inner  membrane  is  cloud  and  mist. 
What  were  the  veins  are  the  rivers.     What  was  the  fluid 
within  is  the  ocean. 


CHANDOGYA   UPANISHAD  [-4.1.5 

3.  Now,  what  was  born  therefrom   is  yonder  sun.     When 
it  was  born,  shouts  and  hurrahs,  all  beings  and  all  desires  rose 
up  toward  it.     Therefore  at  its  rising  and  at  its  every  return 
shouts  and  hunahs,  all  beings  and  all  desires  rise  up  toward  it. 

4.  He  who,  knowing  it  thus,  reverences  the  sun  as  Brahma — 
the  prospect  is  that  pleasant  shouts  will  come  unto  him  and 
delight  him — yea,  delight  him  1 


FOURTH  PRAPATHAKA 
Conversational  instructions 

FIRST  KHANDA 

The  story  of  Janasruti  and  Raikya  •  wind  and  breath, 
as  snatchers-unto-themselves 

1.  Oml     Now  there  was  Janasruti,  the  great-grandson  [of 
Jana^ruta],  a    pious   dispenser,  a  liberal  giver,  a  preparer  of 
much  food.     He  had  rest-houses  built  everywhere  with  the 
thought, '  Everywhere  people  will  be  eating  of  my  food.5 

2.  Now  then,  one  time  swans  flew  past  in  the  night,  and 
one  swan  spoke  to  another  thus :    £  Hey  !    Ho !    Short-sight ! 
Short-sight !     The  light  of  Jana^ruti,  the  great-grandson  [of 
Janasruta],  has  spread  like  the  sky.     Do  not  touch  it,  lest  it 
burn  you  up  1 ' 

3.  To  it  the  other  one  then  replied :  c  Come !  Who  is  that 
man  of  whom  you  speak  as  if  he  were  Raikva,  the  man  with 
the  cart  ? ' 

'  Pray,  how  is  it  with  Raikva,  the  man  with  the  cart  ?  ' 

4.  '  As  the  lower  throws  of  dice  all  go  to  the  highest  throw, 
to  the  winner,  so  whatever  good  thing  creatures  do,  all  goes 
to  him.     I  say  the  same  thing  of  whoever  knows  what  he 
knows.1 

5.  Now  Janasruti,  the  great-grandson  [of  Janasruta],  over- 
heard this.     Then  when  he  rose  he  said  to  the  attendant  *  : 
*  Lo  !  you  speak  [of  me]  as  if  I  were  Raikva,  the  man  with 
the  cart ! ' 

4  Pray,  how  is  It  with  Raikva,  the  man  with  the  cart  ? * 

1  Whose  custom  it  is  continually  to  flatter  his  master. 

315 


4  i. 6-]  CHANDOGYA   UPAXISHAD 

6.  '  As  the  lower  threw  s  of  dice  all  go  to  the  highest  throw, 
to  the  winner,  so  to  this  man,  whatever  good  thing  creatures 
do,  all  goes  to  him.     I  say  the  same  thing  of  whoever  kno\\s 
v.hat  he  knows.' 

7.  Then  the  attendant,  having  sought,  came  back,  saying, 
;  I  did  not  find  him/ 

Then  he  said  to  him :  £  Oh !  Where  one  searches  for  a  Brah- 
man, theie  seek  for  him/ 

8.  He  approached  a  man  who  was  scratching  the  itch  under- 
neath a  cart,  and  said  to  him :  '  Pray,  Sir,  are  you  Raikva,  the 
man  with  the  cart  ?  ' 

c  Oh !  I  am,  indeed/  he  acknowledged. 

Then  the  attendant  went  back,  and  said:  el  have  found  him.1 


SECOND  K HAND A 

i.  Then  Janasruti,  the  great-grandson  [of  Janasruta],  took 
six  hundred  cows  and  a  gold  necklace  and  a  chariot  drawn  by 
a  she-mule,  and  \\ent  back  to  him. 

He  said  to  him :  [3]  £  Raikva,  here  are  six  hundred  cows, 
and  here  is  a  gold  necklace,  and  here  is  a  chariot  drawn  by 
a  she-mule.  Now,  Sir,  teach  me  that  divinity — the  divinity 
\\hich  you  reverence.' 

3.  And  to  him  then  the  other  replied  :  *  Oh  !  Necklace  and 
carriage  along  with  the  cows  be  yours,  0  Sudra ! ' 

And  then  again  J  anasruti,  the  great-grandson  [of  Janasruta], 
taking  a  thousand  cows  and  a  gold  necklace  and  a  chariot 
drawn  by  a  she-mule,  and  his  daughter  too,  went  unto  him. 

4.  Then  he  spoke  unto  him  :  '  Raikva,  here  are  a  thousand 
cows,  and  here  is  a  gold  necklace,  and  here  is  a  chariot  drawn 
by  a  she-mule,  and  here  is  a  wife,  and  here  is  the  village  in 
v,hich  you  dwell.     Pray,  Sir,  do  you  teach  me.' 

5.  Then,  lifting  up  her  face  toward  himself,  he  [i.  e.  Raikva] 
said:   '  He  has  brought  these  [cows]  along! — Sudra,  merely 
with  this  face  you  would  cause  me  to  speak/ 

— So  those  are  called  the  Raikvaparna  [villages],  among  the 
people  of  the  Mahavrishas,  where  at  his  offer1  he  lived. 
Then  he  said  to  him  : — 

1  Literally,  '  f or  him J  (asmai). 


CHANDOGYA   UPANISHAD  [-43.8 

THIRD  K HAND A 

i.  £The  Wind  (Vayu),  verily,  is  a  snatcher-unto-itself. 
Verily,  when  a  fire  blows  out,  it  just  goes  to  the  Wind.  When 
the  sun  sets,  it  just  goes  to  the  Wind.  When  the  moon  sets, 
it  just  goes  to  the  Wind. 

3.  When  water  dries,  goes  up,  it  just  goes  to  the  Wind. 
For  the  Wind,  truly,  snatches  all  here  to  itself. — Thus  with 
reference  to  the  divinities. 

3.  Now  with  reference  to  oneself. — 

Breath  (prdna),  verily,  is  a  snatcher-unto-itself.  When  one 
sleeps,  speech  just  goes  to  breath  ;  the  eye,  to  breath  ;  the  ear, 
to  breath  ;  the  mind,  to  breath  ;  for  the  breath,  truly,  snatches 
all  here  to  itself. 

4.  Verily,   these    are    two    snatchers-unto-themselves :    the 
Wind  among  the  gods,  breath  among  the  vital  breaths. 

5  Now,  once  upon  a  time  when  Saunaka  Kapeya  and 
Abhipratarin  Kakshaseni  were  being  served  with  food,  a  stu- 
dent of  sacred  knowledge  begged  of  them.  They  did  not  give 
to  him. 

6.  Then  he  said  : — 

"  One    God    (deva)     has     swallowed     up    four    mighty    beings 

(mahdfman). 

Who  is  that  world's  protector,  O  Kapeya  ? 
Him  mortal  men  perceive  not,  though  abiding 
In  manifolded  forms,  Abhipratarin. 

Verily,  this  food  has  not  been  offered  to  whom  it  belongs." 

7.  Then  Saunaka  Kapeya,  considering  this,  replied  : — 

"  The  Self  (atman)  of  gods,  of  creatures  Procreator, 
With  golden  teeth  Devourer,  truly  Wise  One — 
His  mightiness  they  say  is  tmly  mighty ; 
He  eats  what  is  not  food,  and  is  not  eaten. 

Thus,  verily,  O  student  of  sacred  knowledge,  do  we  reverence 
It. — Give  ye  him  alms." 

8.  Then  they  gave  to  him. 

These  five l  and  the  other  five  2  make  ten,  and  that  is  the 

1  Wind,  fire,  sun,  moon,  and  water.     Cf.  4.  3.  I,  2. 
3  Breath,  speech,  eye,  ear,  and  mind.    Cf.  4.  3.  3. 


4-3-H  CHANDOGYA   UPANISHAD 

highest  throw  in  dice.  Therefore  in  all  regions  ten,  the  highest 
throw,  is  food.  That  is  Viraj l  and  an  eater  of  food.  Through 
it  this  whole  world  came  to  light.  This  whole  world  comes  to 
light  for  him,  he  becomes  an  eater  of  food,  who  knows  this — 
yea,  who  knows  this/ 

FOURTH  KHAOTA 
Satyakama  instructed  concerning  four  quarters  of  Brahma 

1.  Once  upon  a  time  Satyakama  Jabala  addressed  his  mother 
Jabala :    '  Madam !     I  desire  to  live  the  life  of  a  student  of 
sacred  knowledge.     Of  what  family,  pray,  am  I  ? 5 

2.  Then  she  said  to  him  .  *  I  do  not  know  this,  my  dear — of 
what  family  you  are.     In  my  youth,  when  I  went  about  a  great 
deal  serving  as  a  maid,  I  got  you.     So  I  do  not  know  of  what 
family  you  are.     However,  I  am   Jabala  by  name ;  you  are 
Satyakama   by  name.     So   you    may  speak   of  yourself  as 
Satyakama  Jabala/ 

3.  Then  he  went  to  Haridrumata  Gautama,  and  said  :  e  I  will 
live  the  life  of  a  student  of  sacred  knowledge.     I  will  become 
a  pupil  of  yours,  Sir/ 

4.  To  him  he  then  said:  '  Of  what  family,  pray,  are  you,  my 
dear?3 

Then  he  said  :  e  I  do  not  know  this,  Sir,  of  what  family  I  am. 
I  asked  my  mother.  She  answered  me:  ".In  my  youth,  when 
I  went  about  a  great  deal  serving  as  a  maid,  I  got  you.  So 
I  do  not  know  this,  of  what  family  you  are.  However,  I  am 
Jabala  by  name;  you  are  Satyakama  by  name."  So  I  am 
Satyakama  Jabaia,  Sir/ 

5-  To  him  he  then  said :  '  A  non-Brahman  (a-brahmana) 
would  not  be  able  to  explain  thus.  Bring  the  fuel,  my  dear. 
I  will  receive  you  as  a  pupil.  You  have  not  deviated  from 
the  truth/ 

After  having  received  him  as  a  pupil,  he  separated  out  four 
hundred  lean,  \veak  cows  and  said  :  f  Follow  these,  my  dear.' 

As  he  was  driving  them  on,  he  said :  *  I  may  not  return 
without  a  thousand/  So  he  lived  away  a  number  of  years. 
When  they  came  to  be  a  thousand, 

1  The  name  of  an  early  mythological  ^presentation  of  original  matter ;  also  the 
name  of  a  meter  of  ten  sjllables. 

318 


CHANDOGYA  UPANISHAD  [-4.6.4 

FIFTH  KHANDA 

[j]  then  the  bull  spoke  to  him,  saying:  '  Satyakama ! 5 

<  Sir  !'  he  replied. 

*  We  have  reached  a  thousand,  my  dear.  Bring  us  to  the 
teacher's  house.  [2]  And  let  me  tell  you  a  quarter  of 
Brahma.' 

«  Tell  me,  Sir.1 

To  him  it  then  said  :  '  One  sixteenth  is  the  east.  One  six- 
teenth is  the  west.  One  sixteenth  is  the  south.  One  sixteenth 
is  the  north.  This,  verily,  my  dear,  is  the  quarter  of  Brahma, 
consibting  of  four  sixteenths,  named  the  Shining. 

3.  He  who,  knowing  it  thus,  reverences  a  quartet  of  Brahma, 
consisting  of  four  sixteenths,  as  the  Shining,  becomes  shining 
in  this  world.  Then  he  wins  shining  worlds  who,  knowing  it 
thus,  reverences  a  quarter  of  Brahma,  consisting  of  four  six- 
teenths, as  the  Shining. 

SIXTH  KHANDA 

1.  Fire  will  tell  you  a  quarter.' 

He  then,  when  it  was  the  morrow,  drove  the  cows  on. 
Where  they  came  at  evening,  there  he  built  a  fire,  penned  in 
the  cows,  laid  on  fuel,  and  sat  down  to  the  west  of  the  fire, 
facing  the  east. 

3.  The  fire  spoke  to  him,  saying:  *  Satyakama !  ' 

4  Sir!'  he  replied. 

3.  *  Let  me  tell  you,  my  dear,  a  quarter  of  Brahma.' 
'  Tell  me,  Sir.' 

To  him  it  then  said :  e  One  sixteenth  is  the  earth.  One 
sixteenth  is  the  atmosphere.  One  sixteenth  is  the  sky.  One 
sixteenth  is  the  ocean.  This,  verily,  my  dear,  is  the  quarter 
of  Brahma,  consisting  of  four  sixteenths,  named  the  Endless. 

4.  He  who,  knowing  it  thus,  reverences  a  quarter  of  Brahma, 
consisting  of  four  sixteenths,  as  the  Endless,  becomes  endless 
in  this  world.     Then  he  wins  endless  worlds  who,  knowing  it 
thus,  reverences  a  quarter  of  Brahma,  consisting  of  four  six- 
teenths, as  the  Endless. 

$19 


4-7-I-]  CHANDOGYA  UPAXISHAD 

SEVENTH  KHAXDA 

i.  A  swan  will  tell  you  a  quarter.' 

He  then,  when  it  was  the  morrow,  drove  the  cows  on. 
Where  they  came  at  evening,  there  he  built  a  fire,  penned  in 
the  cows,  laid  on  the  fuel,  and  sat  down  to  the  west  of  the  fire, 
facing  the  east. 

a.  A  swan  flew  down  to  him,  and  spoke  to  him,  saying  : 
c  Satyakama ! ' 

'  Sir ! '  he  replied. 

3.  c  Let  me  t^ll  you,  my  dear,  a  quarter  of  Brahma/ 
:  Tell  me,  Sir.5 

To  him  it  then  said  :  £  One  sixteenth  is  fire.  One  sixteenth 
is  the  sun.  One  sixteenth  is  the  moon.  One  sixteenth  is 
lightning. 

This,  verily,  my  dear,  is  the  quarter  of  Brahma,  consisting 
of  four  sixteenths,  named  the  Luminous. 

4.  He  who,  knowing  it  thus,  reverences  a  quarter  of  Brahma, 
consisting  of  four  sixteenths,  as  the  Luminous,  becomes  lumi- 
nous in   this  world.     Then   he   wins    luminous   worlds   who, 
knowing  it  thus,  reverences  a  quarter  of  Brahma,  consisting 
of  four  sixteenths,  as  the  Luminous. 

EIGHTH  KHANDA 

i .  A  diver-bird  will  tell  you  a  quarter.' 

He  then,  when  it  was  the  morrow,  drove  the  cows  on. 
Where  they  came  at  evening,  there  he  built  a  fire,  penned  in 
the  cows,  laid  on  fuel,  and  sat  down  to  the  west  of  the  fire, 
facing  the  east. 

3.  A  diver-bird  flew  down  to  him,  and  spoke  to  him, 
saying:  *  Satyakama!' 

( Sir  1 '  he  replied. 

3.  *  Let  me  tell  you,  my  dear,  a  quarter  of  Brahma.' 

1  Tell  me,  Sir,3 

To  him  it  then  said:  'One  sixteenth  is  breath.  One 
sixteenth  is  the  eye.  One  sixteenth  is  the  ear.  One  sixteenth 
is  mind.  This,  verily,  my  dear,  is  the  quarter  of  Brahma, 
consisting  of  four  sixteenths,  named  Possessing-a-support. 

320 


CHANDOGYA   UPANISHAD          [-4.10.4 

4.  He  who,  knowing  it  thus,  reverences  a  quarter  of  Brahma, 
consisting  of  four  sixteenths,  as  Possessing-a-support,  comes  to 
possess  a  support  in  this  world.  Then  he  wins  worlds  possess- 
ing a  support  who,  knowing  it  thus,  reverences  a  quarter  of 
Brahma,  consisting  of  four  sixteenths,  as  Possessing-a-support' 

NINTH  KHANDA 

T.  Then  he  reached  the  teacher's  house.  The  teacher  spoke 
to  him,  saying :  *  Satyakama  ! ' 

( Sir  ! '  he  replied. 

2.  '  Verily,  my  dear,  you  shine  like  a  Brahma-knouer. 
Who,  pray,  has  instructed  you  ? ' 

1  Others  than  men/  he  acknowledged.  '  But  do  you  yourself 
please  speak  to  me  ;  [3]  for  I  have  heard  from  those  who  are 
like  you,  Sir,  that  the  knowledge  which  has  been  learned  from 
a  teacher  best  helps  one  to  attain  his  end.' 

To  him  he  then  declared  it.  In  it  then  nothing  whatsoever 
was  omitted — yea,  nothing  was  omitted. 


TENTH  KHANDA 
Brahma  as  life,  joy,  and  the  void 

1.  Now,  verily,  Upakosala  Kamalayana  dwelt  with  Satya- 
kama Jabala  as  a  student  of  sacred  knowledge.    For  twelve 
years  he  tended  his  fires.     Then,  although  accustomed  to  allow 
other  pupils  to  return  home,  him  he  did  not  allow  to  return. 

2.  His  wife  said  to  him  :  £  The  student  of  sacred  knowledge 
has  performed  his  penance.    He  has  tended  the  fires  well.    Let 
not  the  fires  anticipate  you  in  teaching  him.     Teach  him  your- 
self.' 

But  he  went  off  on  a  journey  without  having  told  him. 

3.  Then,  on  account  of  sickness,  he  [i.  e.  Upakosala]  took  to 
not  eating. 

The  teacher's  wife  said  to  him : c  Student  of  sacred  knowledge, 
eat.  Why,  pray,  do  you  not  eat  ? ' 

Then  he  said :  *  Many  and  various  are  the  desires  here  in 
this  man.  I  am  filled  up  with  sicknesses.  I  will  not  eat.3 

4.  So  then  the  fires  said  among  themselves :  *  The  student  of 


4.  io.  4-]         CHANDOGYA  UPANISHAD 

sacred  knowledge  has  performed  his  penance.  He  has  tended 
us  well.  Come !  Let  us  teach  him/ 

Then  they  said  to  him:  [5]  'Brahma  is  life  (prdna}. 
Biahtna  is  joy.  Brahma  is  the  void.' 

Then  he  said :  '  I  understand  that  Brahma  is  life.  But  joy 
and  void  I  do  not  understand/ 

They  said :  £  Joy  (ka) — verily,  that  is  the  same  as  the  Void  (kha). 
The  Void— verily,  that  is  the  same  as  Joy/  And  then  they 
explained  to  him  life  and  space. 

ELEVENTH  KHANDA 

The  same  person  in  tlie  sun,  the  moon,  and  lightning 
as  in  fire  and  other  objects 

I.  So  then  the  householder's  (Garhapatya)  fire  instructed 
him:  *  Earth,  fire,  food,  sun  [are  forms  of  me.  But]  the 
Person  who  is  seen  in  the  sun— I  am  he  ;  I  am  he  indeed  !' 

3.  [Chorus  of  the  fires  :]  £  He  who  knows  and  reverences  this 
fire  thus,  repels  evil-doing  from  himself,  becomes  possessor  of  a 
world,  reaches  a  full  length  of  life,  lives  long.  His  descendants 
do  not  become  destroyed.  Both  in  this  world  and  in  the  yonder 
we  serve  him  who  knows  and  reverences  this  fire  thus/ 

TWELFTH  KHANDA 

I.  So  then  the  southern  sacrificial  (Anvaharyapacana)  fire 
instructed  him  :  'Water,  the  quarters  of  heaven,  the  stars,  the 
moon  [are  forms  of  me.  But]  the  Person  who  is  seen  in  the 
moon — I  am  he  ;  I  am  he  indeed ! ' 

3.  [Chorus  of  the  fires  :]  '  He  who  knows  and  reverences  this 
fire  thus,  repels  evil-doing  from  himself,  becomes  possessor  of 
a  world,  reaches  a  full  length  of  life,  lives  long.  His  descendants 
do  not  become  destroyed.  Both  in  this  world  and  in  the 
yonder  we  serve  him  who  knows  and  reverences  this  fire  thus/ 

THIRTEENTH  KHAKDA 

I.  So  then  the  eastern  (Ahavaniya)  fire  instructed  him : 
'Breath,  space,  sky,  lightning  [are  forms  of  me.  But]  the 
Person  who  is  seen  in  the  lightning — I  am  he;  I  am  he 
indeed!* 


CHANDOGYA   UPANISHAD          [-4-15-3 

2.  [Chorus  of  the  fires  •]  c  He  who  knows  and  reverences  this 
fire  thus,  repels  evil-doing  from  himself,  becomes  possessor  of 
a  world,  reaches  a  full  length  of  life,  lives  long.  His  descendants 
do  not  become  destroyed.  Both  in  this  world  and  in  the 
yonder  we  serve  him  who  knows  and  reverences  this  fire  thus/ 

FOURTEENTH  KHANDA 
The  soul,  and  its  way  to  Brahma 

1.  Then   the  fires  said:    'Upakosala  dear,   you  have  this 
knowledge  of  ourselves  and  the  knowledge  of  the  Soul  (Atman). 
But  the  teacher  will  tell  you  the  way.3 

Then  the  teacher  returned.  The  teacher  spoke  to  him, 
saying:  'Upakosala!' 

2.  '  Sir  ! '  he  then  replied. 

'  Your  face,  my  dear,  shines  like  a  Brahma-knowrerjs.  Who, 
pray,  has  instructed  you  ? ' 

f  Who,  pray,  would  instruct  me,  Sir  ? ' — Here  he  denied  it.  as 
it  were. — *  These  !  They  are  of  this  appearance  now,  but  they 
were  of  a  different  appearance !  * — Here  he  alluded  to  the 
fires. — 

£  What,  pray,  my  dear,  did  they  indeed  tell  you  ? ' 

3.  f  This — '  he  acknowledged. 

£  Verily,  my  dear,  they  did  indeed  tell  you  the  worlds.  But 
I  will  tell  you  something.  As  water  adheres  not  to  the  leaf  of 
a  lotus-flower,  so  evil  action  adheres  not  to  him  who  knows 
this.5 

1  Tell  me,  Sir.' 

To  him  he  then  said : — 

FIFTEENTH  KHANDA 

1.  '  That   Person  who  is  seen  in  the  eye — He  is  the  Self 
(Atman),'  said  he.    '  That  is  the  immortal,  the  fearless.     That 
is  Brahma.     So  even  if  they  pour  clarified  butter  or  water  on 
that,  it  goes  away  to  the  edges. 

2.  They  call  this  "  Loveliness-uniter  "  (samyad^amd)^  for  all 
lovely  things  (varna)  come  together  (samyanti)  unto  it.     All 
lovely  things  come  together  unto  him  who  knows  this. 

3.  And  this  is  also  w  Goods-bringer  "  (yamani},  for  it  brings 

233 


5-  3-]         CHANDOGYA   UPANISHAD 


(\/ni)   all  goods   (vama}.   He  brings  all  goods  who  knows 
this. 

4.  And  this  one  is  also  "  Light-bringer "  (bhamam\  for  it 
shines  ( \/bha)  in  all  worlds.      He  shines  in  all  worlds  who 
knows  this. 

5.  Now,  whether  they  perform  the  cremation  obsequies  in 
the  case  of  such  a  person  or  not,  they  [i.  e.  the  dead]  pass  over 
into  a  flame  ;  from  a  flame,  into  the  day ;  from  the  day,  into 
the  half-month  of  the  waxing  moon ;  from  the  half-month  of 
the  waxing  moon,  into  the  six  months  during  which  the  sun 
moves  northwards ;  from  the  months,  into  the  year  ;  from  the 
year,  into  the  sun  ;  from  the  sun,  into  the  moon  ;  from  the  moon, 
into  lightning.      There  there  is  a   Person    (purusd)    who   is 
non-human  (a-manava). 

6.  He  leads  them  on  to  Brahma.     This  is  the  way  to  the 
gods,1  the  way  to  Brahma.   They  who  proceed  by  it  return  not 
to  the  human  condition  here — yea,  they  return  not ! ' 

SIXTEENTH  KHANDA 
The  Brahman  priest  properly  silent  at  the  sacrifice 

i.  Verily,  he  who  purifies  here2  is  a  sacrifice.  Truly,  when 
he  moves,  he  purifies  this  whole  world.  Since  when  he  moves 
iyan)  he  purifies  this  whole  world,  therefore  indeed  he  is  a 
sacrifice  (yajna). 

His  two  paths  are  mind  and  speech. 

3.  Of  these  the  Brahman  priest  (brahma)  forms  one  with  his 
mind ;  the  Hotri,  the  Adhvaryu,  and  the  Udgatri  priests,  the 
other  with  speech. 

In  case,  after  the  morning  litany  has  commenced,  the  Brah- 
man priest  interrupts  before  the  concluding  verse,  [3]  he  forms 
only  one  path.  The  other  becomes  discontinued. 

As  a  one-legged  man  walking,  or  a  chariot  proceeding  with 
one  wheel,  suffers  injury,  so  his  sacrifice  suffers  injury.  The 
institutor  of  the  sacrifice  suffers  injury  after  the  sacrifice 
which  suffers  injury.  He  becomes  worse  off  by  having 
sacrificed. 

2  This  same  way  is  described  subsequently  at  5.  10. 1-2. 
8  That  is,  the  wind. 


CHANDOGYA    UPANISHAD          [-4.17.6 

4.  But  in  case,  after  the  morning  litany  has  commenced,  the 
Brahman  priest  does  not  interrupt  before  the  concluding  verse, 
they  form  both  paths;  the  other  does  not  become  discon- 
tinued. 

5.  As  a  two-legged  man  walking,  or  a  chariot  proceeding 
with  both  wheels,  is  well  supported,  so  his  sacrifice  is  well 
supported.     The  institutor  of  the  sacrifice  is  well  supported 
after  the  sacrifice  which  is  well  supported.     He  becomes  better 
off  by  having  sacrificed. 


SEVENTEENTH  KHANBA 

How  the  Brahman  priest  rectifies  mistakes  in  the 
sacrificial  ritual 

1.  Prajapati  brooded  upon  the  worlds.     As  they  were  being 
brooded  upon,  he  extracted  their  essences :  fire  from  the  earth, 
wind  from  the  atmosphere,  the  sun  from  the  sky. 

2.  Upon   these  three   deities  he  brooded.     As  they  were 
being  brooded  upon,  he  extracted  their  essences :  from  the  fire, 
the  Rig  verses  ;  from  the  wind,  the  Yajus  formulas  ;  the  Saman 
chants^  from  the  sun. 

3.  Upon  this  threefold  knowledge  he  brooded.     As  it  was 
being  brooded  upon,  he  extracted  its  essences :  bhur  from  the 
Rig  verses,  bhuvas  from  the  Yajus  formulas,  svar  from  the 
Saman  chants. 

4.  So  if  there  should  come  an  injury  in  connection  with  the 
Rig  verses,  one  should  make  an  oblation  in  the  householder's 
(Garhapatya)  fire  with  the  words  c  bhur  \  Hail ! '     So  by  the 
essence  of  the  Rig  verses  themselves,  by  the  power  of  the  Rig 
verses  he  mends  the  injury  to  the  Rig  verses  of  the  sacrifice. 

5.  Moreover,  if  there  should  come  an  injury  in  connection 
with  the  Yajus  formulas,  one  should  make  an  oblation  in  the 
southern  (Dakshina)  fire  with  the  words  'bhuvasl  Hail!3     So 
by  the  essence  of  the  Yajus  formulas  themselves,  by  the  power 
of  the   Yajus  formulas  he   mends  the  injury  to  the  Yajus 
formulas  of  the  sacrifice. 

6.  Moreover,  if  there  should  come  an  injury  in  connection 
with  the  Saman  chants,  one  should  make  an  oblation  in  the 
eastern  (Ahavanlya)  fire  with  the  words  ' war  \  Hail  i '     So  by 

Q 


4.I7-H         CHANDOGYA   UPANISHAD 

the  essence  of  the  Saman  chants,  by  the  po\ver  of  the  Saman 
chants  he  mends  the  injury  to  the  Saman  chants  of  the  sacrifice. 
7.  So,  as  one  would  mend  gold  with  borax-salt,  silver  with 
gold,  tin  with  silver,  lead  with  tin,  iron  with  lead,  wood  with 
iron  or  with  leather,  [8]  even  so  with  the  power  of  those  worlds, 
of  those  divinities,  of  that  triple  knowledge  one  mends  the 
injury  to  the  sacrifice.  Verily,  that  sacrifice  is  healed  in  which 
there  is  a  Brahman  priest  who  knows  this. 

9.  Verily,  that  sacrifice  is  inclined  to  the  north1  in  which 
there  is  a  Brahman  priest  who  knows  this.  Verily,  there  is 
this  song  on  the  Brahman  priest  \\ho  knows  this : — 

Whichever  way  he2  turns  himself, 

In  that  same  way  goes  [10]  common  man. 

The  Brahman  priest  alone  protects 

The  sacnficers3  like  a  dog.4 

Verily,  the  Brahman  priest  who  knows  this  guards  the 
sacrifice,  the  institutor  of  the  sacrifice,  and  all  the  priests. 
Therefore  one  should  make  as  his  Brahman  priest  one  who 
knows  this,  not  one  who  does  not  know  this — yea,  not  one 
who  does  not  know  this. 

FIFTH  PRAPATHAKA 

Concerning  breath,  the  soul,  and  the  Universal 

Soul 

FIRST  KHANDA 

The  rivalry    of  the   five  bodily  functions,    and  tlie 
superiority  of  breatft 

i.  Oni  \  Verily,  he  who  knows  the  chiefest  and  best, 
becomes  the  chiefest  and  best.  Breath,  verily,  is  the  chiefest 
and  best. 

1  That  is,  auspicious.— {sankara. 

2  The  Brahman  priest     That  is,  the  Brahman  is  the  leader  of  mankind.     But 
Sankara  interprets .  *  Wherever  it  goes  back  (i.  e.  there  is  a  defect  in  the  sacrifice  j, 
thither  the  man  (i.e.  the  Brahman)  goes,  to  mend  the  defect  with  his  knowledge/ 
Deussen  interprets  these  lines : 

'  Whichever  way  one  turns  himself, 
Thereon  a  human  being  goes.' 
Max  Muller  suggests  still  another  idea. 

3  The  word  kurun  may  also  mean  '  the  Kuru  people.' 

*  Adopting,  as  do  BR.  and  Deussen,  the  reading  $va  instead  of  afva,  *  a  mare.' 

2,2,6 


CHANDOGYA   UPANISHAD         [-5.1.10 

a.  Verily,  he  who  knows  the  most  excellent,  becomes  the 
most  excellent  of  his  own  [people].  Speech,  verily,  is  the 
most  excellent. 

3.  Verily,  he  who  knows  the  firm  basis,  has  a  firm  bas's 
both  in  this  world  and  in  the  yonder.     The  eye,  verily,  is  a 
firm  basis. 

4.  Verily,  he  who  knows  attainment — for  him  wishes  are 
attained,  both  human  and  divine.    The  ear,  verily,  is  attain- 
ment. 

5.  Verily,  he  who  knows  the  abode,  becomes  an  abode  of  his 
own  [people].     The  mind,  verily,  is  the  abode. 

6.  Now,  the  Vital  Breaths  (prdna}1  disputed  amongthemselves 
on  self-superiority,  saying  [in  turn]  :  '  I  am  superior ! 3  *  I  am 
superior ! ' 

7.  Those  Vital  Breaths  went  to  Father  Prajapati,  and  said  : 
*  Sir  !  Which  of  us  is  the  most  superior? ' 

He  said  to  them  :  'That  one  of  you  after  whose  going  off 
the  body  appears  as  if  it  were  the  very  worst  off— he  is  the 
most  superior  of  you/ 

8.  Speech  went  off.     Having   remained  away  a  year,  it 
came  around  again,  and  said :  '  How  have  you  been  able  to 
live  without  me  ? ' 

*  As  the  dumb,  not  speaking,  but  breathing  with  the  breath, 
seeing  with  the  eye,  hearing  with  the  ear,  thinking  with  the 
mind.     Thus/ 

Speech  entered  in. 

9.  The  Eye  went    off.     Having   remained   away   a    year, 
it  came  around  again,  and  said :   *  How  have  you  been  able  to 
live  without  me  ? ' 

*  As  the  blind,  not  seeing,  but  breathing  with  the  breath, 
speaking  with  speech,  hearing  with  the  ear,  thinking  with  the 
mind.     Thus.' 

The  Eye  entered  in. 

10.  The  Ear  went  off.     Having  remained   away  a  year, 
it  came  around  again,  and  said :  '  How  have  you  been  able  to 
live  without  me  ? ' 

1  The  word  might  almost  be  translated  *  Senses  * ;  but c  Functions '  would  perhaps 
more  accurately  represent  the  quaint  old  idea  in  the  modern  scientific  terminology. 
— Cf.  the  other  accounts  of  this  rivalry  at  Bnh.  6.  I.  7-14  and  Kaush.  3.  3. 

227  Q  3 


5.i. lo-]         CHAXDOGYA  UPANISHAD 

'As  the  deaf,  not  hearing,  but  breathing  with  the  breath, 
speaking  with  speech,  seeing  with  the  eye,  thinking  with  the 
mind.  Thus.J 

The  Ear  entered  in. 

11.  The  Mind  uent  off.    Having  remained  away  a  year, 
it  came  around  again,  and  said :    {  How  have  you  been  able  to 
live  without  me? 3 

*As  simpletons,  mindless,  but  breathing  with  the  breath, 
speaking  with  speech,  seeing  with  the  eye,  hearing  with  the 
ear.  Thus.5 

The  Mind  entered  in. 

12.  Now  when  the  Breath  was  about  to  go  off— as  a  fine 
horse  might  tear  out  the  pegs  of  his  foot-tethers  all  together, 
thus  did  it  tear  out  the  other  Breaths  all  together.     They  all 
came  to  it,  and  said :    w  Sir !    Remain,     You  are  the  most 
superior  of  us.     Do  not  go  off.' 

13.  Then  Speech  said  unto  that  one:  :If  I  am  the  most 
excellent,  so  are  you  the  most  excellent.5 

Then  the  Eye  said  unto  that  one  :  *  If  I  am  a  firm  basis,  so 
are  you  a  firm  basis/ 

14.  Then  the  Ear  said  unto  that  one  :  ( If  I  am  attainment, 
so  are  you  attainment.3 

Then  the  Mind  said  unto  that  one :  *  If  I  am  an  abode,  so 
are  you  an  abode.' 

15.  Verily,  they  do  not  call  them  '  Speeches,3  nor  £  Eyes,3 
nor  <  Ears/  nor  {  Minds.3     They  call  them  *  Breaths  '  (prdna), 
for  the  vital  breath  is  all  these. 


SECOND  KHAXDA 

1.  It  said  :  '  What  will  be  my  food  ?  * 

6  Whatever  there  is  here,  even  to  dogs  and  birds,'  they  said. 

So  this,  verily,  is  the  food  (anna)  of  breath  (ana).  Verily, 
breath  is  its  evident  name.  Verily,  in  the  case  of  one  who 
knows  this,  there  is  nothing  whatever  that  is  not  food. 

2.  It  said :  *  What  will  be  my  garment  ? ' 
6  Water,5  they  said. 

Therefore,  verily,  when  people  are  about  to  eat,  they 
enswathe  it  [Le.  the  breath]  with  water  both  before  and 


CHANDOGYA   UPANISHAD  [-5.2.7 

after.1     It  Is  accustomed  to  receive  a  garment ;  it  becomes  not 
naked. 

3  When  Satyakama  Jabala  told  this  to  Gosruti  Vaiyagra- 
padya,  he  also  said :  c  Even  if  one  should  tell  this  to  a  dried-up 
stump,  branches  would  be  produced  on  it  and  leaves  would 
spring  forth.' 

Tlie  *  mixed  potion'  incantation  for  the  attainment 
of  greatness 

4.  Now,  if  one  should  wish  to  come  to  something  great,  let 
him  on  the  night  of  a  new  moon  perform  the  Preparatory 
Consecration  Ceremony  (Diksha),  and  on  the  night  of  the  full 
moon  mix  a  mixed  potion  of  all  sorts   of  herbs  with  sour 
milk  and  honey. 

'  Hail  to  the  chiefest  and  best ! ' — with  these  words  he  should 
off  era  libation  of  melted  butter  in  the  fire  and  pour  the  residue 
into  the  potion. 

5.  '  Hail  to  the  most  excellent  I  '—with  these  words  he  should 
offer  a  libation  of  melted  butter  in  the  fire  and  pour  the  residue 
into  the  potion. 

'  Hail  to  the  firm  basis ! ' — with  these  words  he  should  offer 
a  libation  of  melted  butter  in  the  fire  and  pour  the  residue  into 
the  potion. 

'  Hail  to  the  abode  I ' — with  these  words  he  should  offer 
a  libation  of  melted  butter  in  the  fire  and  pour  the  residue  into 
the  potion. 

6.  Then,  creeping  back  [from  the  fire],  and  taking  the  potion 
in  his  hollowed  hands,  he  mutters:  cThou  art  He  (ama)  by 
name,  for  this  whole  world  is  at  home  (ama)  in  thee,  for  thou 
art  pre-eminent  and  supreme  (srestka),  king  and  overlord. 
Let  him  bring  me  to  pre-eminence  and  supremacy  (sraisthya], 
kingship  and  overlordship  !     Let  me  be  all  this  ! ' 2 

7.  Verily  then  with  this  Rig  verse  3  he  takes  a  sip  at  each 
hemistich : — 

'The  food  which  is  god  Savitri's/ 
— here  he  takes  a  sip — 

1  By  sipping  at  the  commencement  of  a  meal  and  by  nosing  out  the  mouth  at 
the  close  of  the  meal— the  familiar  custom  in  India. 

2  Or, c  this  world-all.' 
*  RV.  5.  82.  i. 


5.2.7-]  CHAXDOGYA  UPANISHAD 

'That  for  ourselves  do  we  prefer/ 
— here  he  takes  a  sip — 

'The  best,  the  all-refreshing  food;* 
— here  he  takes  a  sip — 

'  The  Giver's  strength  may  we  attain ! ' 
— here  he  takes  a  sip. 

8.  After  having  cleansed  the  drinking-vessel  or  goblet,  he 
lies  down  to  the  west  of  the  fire  either  on  a  skin  or  on  the 
bare  ground  with  voice  restrained  and  self-possessed.     If  he 
should  see  a  woman,  he  may  know  that  the  rite  is  successful. 

9.  As  to  this  there  is  the  following  verse : — 

If  during  riles  done  for  a  wish 
One  sees  a  woman  in  his  dieam, 
Success  he  there  may  recognize 
In  this  appearance  of  his  dream 

— In  this  appearance  of  his  dream. 

THIRD  KHANDA* 
Th.e  course  of  the  soul  in  its  reincarnations 

1.  Svetaketu  Aruneya  attended  an  assembly  of  the  Pancalas. 
Then  Pravahana  Jaibali  said  to  him :  *  Young  man,  has  your 
father  instructed  you? ' 

1  He  has  indeed,  Sir.' 

2.  '  Do  you  know  unto  what  creatures  go  forth  hence  ?  ' 
<No;  Sir.' 

'  Do  you  know  how  they  return  again  ? ' 

<  No,  Sir.' 

c  Do  you  know  the  parting  of  the  two  ways,  one  leading  to 
the  gods,  and  one  leading  to  the  fathers  ?  ' 
'  No,  Sir.' 

3.  *  Do  you  know  how  [it  is  that]  yonder  world  is  not  filled  up?J 

<  No,  Sir.' 

*  Do  you  know  how  in  the  fifth  oblation  water  comes  to 
have  a  human  voice  ? ! 
4  No,  indeed,  Sir.* 

4.  *  Now,  pray,  how  did  you  say  of  yourself  that  you  had 

1  With  the  instruction  of  Svetaketu  in  Khandas  3-10  compare  the  parallel 
account  at  Bnh.  6.  2, 

230 


CHANDOGYA  UPANISHAD  C-<?  <>  i 

L    <iJ    *J' 

been  instructed?     Indeed,  how  could  one  who  would  not  know 
these  things  speak  of  himself  as  having  been  instructed  ? ' 

Distressed,  he  then  went  to  his  father's  place.  Then  he 
baid  to  him  :  i  Verily,  indeed,  without  having  instructed  me,  you, 
Sir,  said :  "  I  have  instructed  you." 

5.  Five  questions  a  fellow  of  the  princely  class  (rafanya- 
handhu)  has  asked  me.     I  was  not  able  to  explain  even  one 
of  them/ 

Then  he  [i.e.  the  father]  said:  '  As  you  have  told  them  to 
me  here,  I  do  not  know  even  one  of  them.  If  I  had  known 
them,  how  would  I  not  have  told  them  to  you> ' 

6.  Then    Gautama1    went  to  the   king's  place.      To  him, 
when  he  arrived,  he  [i.e.  the  king]  had  proper  attention  shown! 
Then  on  the  morrow  he  went  up  to  the  audience-halL    Then 
he  [i.  e.  the  king]  said  to  him  :  '  Honored  Gautama,  you  may 
choose  for  yourself  a  boon  of  human  wealth/ 

Then  he  said:  c  Human  wealth  be  yours,  O  king  !  The  word 
which  you  said  in  the  presence  of  the  young  man,  even  that 
do  you  speak  to  me/ 

Then  he  became  troubled. 

7.  '  Wait  a  while/  he  commanded  him.     Then  he  said :  '  As 
to  what  you  have  told  me,  0  Gautama,  this  knowledge  has 
never  yet  come  to  Brahmans  before  you ;    and  therefore  in  all 
the  worlds  has  the  rule  belonged  to  the  Kshatriya  only/   Then 
he  said  to  him  : — 

FOURTH  KHANDA 

1.  'Yonder  world,  verily,  O  Gautama,  Is  a  sacrificial  fire. 
In  this  case  the  sun  is  the  fuel;  the  light-rays,  the  smoke  ; 
the  day,  the  flame  ;  the  moon,  the  coals ;  the  stars,  the  sparks. 

2.  In  this  fire  the  gods  offer  faith  (sraddha).    From  this 
oblation  arises  King  Soma. 

FIFTH  KHANDA 

i.  The  rain- cloud,  verily,  O  Gautama;  is  a  sacrificial  fire. 
In  this  case  wind  is  the  fuel ;  mist,  the  smoke ;  lightning,  the 
flame ;  the  thunderbolt,  the  coals  ;  hailstones,  the  sparks. 

1  That  is,  Gautama  Arum,  the  fattier. 


5.53-]  CHANDOGYA   UPAXISHAD 

2.  In  this  fire  the  gods  offer  King  Soma.     From  this  obla- 
tion arises  rain. 

SIXTH  KHANDA 

1.  The  earth,  verily,  O   Gautama,  is  a  sacrificial  fire.     In 
this  case  the  year  is  the  fuel ;   space,  the  smoke ;  night,  the 
flame ;  the  quarters  of  heaven,   the   coals  ;  the   intermediate 
quarters  of  heaven,  the  sparks. 

2.  In  this   fire  the   gods   offer  rain.     From  this  oblation 
arises  food. 

SEVENTH  KHANDA 

1.  Man,  verily,  O  Gautama,  is  a  sacrificial   fire.    In  this 
case  speech  is  the  fuel;   breath,  the  smoke;  the  tongue,  the 
flame  ;  the  eyes,  the  coals ;  the  ear,  the  sparks. 

2.  In  this   fire  the  gods  offer  food.     From  this  oblation 
arises  semen. 

EIGHTH  KHANDA 

1.  Woman,  verily,  O  Gautama,  is  a  sacrificial  fire.     In  this 
case  the  sexual  organ  is  the  fuel ;  when  one  invites,  the  smoke  ; 
the  vulva,  the  flame;   when  one  inserts,  the  coals;  the  sexual 
pleasure,  the  sparks. 

2.  In  this  fire  the  gods  offer  semen.   From  this  oblation  arises 
the  fetus. 

NINTH  KHANDA 

1.  Thus  indeed  in  the  fifth  oblation  water  comes  to  have 
a  human  voice. 

After  he  has  lain  within  for  ten  months,  or  for  however  long 
it  is,  as  a  fetus  covered  with  membrane,  then  he  is  born. 

2.  When  born,  he  lives  for  as  long  as  is  his  length  of  life. 
When  deceased,  they  carry  him  hence  to  the  appointed  place 
for  the  fire  from  whence  indeed  he  came,  from  whence  he 
arose. 

TENTH  KHANDA 

i.  So  those  who  know  this,  and  those  too  who  worship  in 

a  forest  with  the  thought  that  ££  Faith  is  austerity/'  pass  into 

the  flame l ;  from  the  flame,  into  the  day ;  from  the  day,  into 

the  half-month  of  the  waxing  moon ;  from  the  half-month  of  the 

waxing  moon,  into  the  six  months  during  which  the  sun  moves 

1  That  is,  into  the  flame  of  the  cremation  fire. 

333 


CHANDOGYA   UPANISHAD          [-5.10,8 

northward ;  [2]  from  those  months,  Into  the  year ;  from  the  year, 
into  the  sun ;  from  the  sun,  into  the  moon ;  from  the  moon, 
into  the  lightning.  Theie  there  is  a  Person  (pnrusa)  who  is 
non- human  (a-manava).  He  leads  them  on  to  Brahma.  This 
is  the  way  leading  to  the  gods.1 

3.  But  those  who  in  the  village  reverence  a  belief  in  sacrifice, 
merit,  and  almsgiving— they  pass  into  the  smoke2;  from  the 
smoke,  into  the  night ;  from  the  night,  into  the  latter  half  of 
the  month ;  from  the  latter  half  of  the  month,  into  the  six 
months  during  which  the  sun  moves  southward — these  do  not 
reach  the  year ;  [4]  from  those  months,  into  the  world  of  the 
fatheis  ;  from  the  world  of  the  fathers,  into  space  ;  from  space, 
into  the  moon.  That  is  King  Soma.  That  is  the  food  of  the 
gods.  The  gods  eat  that. 

5.  After  having  remained  in  it  as  long  as  there  is  a  residue 
[of  their  good  works],  then  by  that  course  by  which  they  came 
they  return  again,  just  as  they  came,  into  space ;  from  space,  into 
wind.      After    having    become    wind,   one    becomes    smoke. 
After  having  become  smoke,  he  becomes  mist. 

6.  After   having  become  mist,  he   becomes   cloud.     After 
having  become  cloud,  he  rains  down.     They  are  born  here  as 
rice  and  barley,  as  herbs  and  trees,  as  sesame  plants  and  beans. 
Thence,  verily,  indeed,  it  is  difficult  to  emerge;   for  only  if 
some  one  or  other  eats  him  as  food  and  emits  him  as  semen, 
does  he  develop  further. 

7.  Accordingly,  those  who  are  of  pleasant  conduct  here — 
the  prospect  is,  indeed,  that  they  will  enter  a  pleasant  womb, 
either  the  womb  of  a  Brahman,  or  the  womb  of  a  Kshatriya,  or 
the  womb  of  a  Vai£ya.     But  those  who  are  of  stinking  conduct 
here — the  prospect  is,  indeed,  that  they  will  enter  a  stinking 
womb,  either  the  womb  of  a  dog,  or  the  womb  of  a  swine,  or 
the  womb  of  an  outcast  (canddla}. 

8.  But  on  neither  of  these  ways  are  the  small,  continually 
returning  creatures,3  [those  of  whom  it  is  said  .]  "  Be  born,  and 
die" — theirs  is  a  third  state. 

Thereby  [it  comes  about  that]  yonder  world  Is  not  filled  up. 

1  This  same  way  has  already  been  described  in  4. 15.  5-6. 

2  That  is,  into  the  smoke  of  the  cremation  fire. 

3  Such  as  flies,  worms,  etc. 


5.  ic.  8-]         CHAXDOGYA   UPANISHAD 

Therefore  one  should  seek  to  guard  himself.     As  to  this 
there  is  the  following  verse  :  — 

9.  The  plunderer  of  gold,  the  liquor-drinker, 

The  invader  of  a  teacher's  bed,  the  Brahman-killer  — 
These  four  sink  downward  m  the  scale, 
And,  fifth,  he  who  consorts  \uth  them. 

10.  But  he  who  knows  these  five  fires  thus,  is  not  stained 
with   evil,  even   though   consorting   with  those  people.     He 
becomes  pure,  clean,  possessor  of  a  pure  world,  who  knows  this 
—  yea,  he  who  knows  this  !  * 


ELEVENTH 
The  Universal  Soul 

1.  Pracinasala  Aupamanyava,  Satyayajna  Paulushi,  Indra- 
dyumna  Bhallaveya,  Jana  Sarkarakshya,  and  Budila  Asvatarasvi 
—  these  great   householders,  greatly  learned   in  sacred   lore 
(srotriya),  having   come  together,  pondered:    'Who   is    our 
Atman  (Soul)?     What  is  Brahma?' 

2.  Then   they    agreed   among  themselves:  e  Verily,    Sirs, 
Uddalaka  Arum"  here  studies  exactly  this  Universal  (vaisvd- 
nara)  Atman  (Soul),     Come,  let  us  go  unto  him.' 

Then  unto  him  they  went. 

3.  Then  he  agreed  with  himself:  c  These  great  householders, 
greatly  learned  in  sacred  lore,  will  question  me.     I  may  not  be 
able  to  answer  them  everything.     Come  !  Let  me  direct  them 
to  another.' 

4.  Then  he  said  to  themj  '  Verily,  Sirs,  Asvapati  Kaikeya 
studies  just  this  Universal  Atman  (Soul).     Come  !  Let  us  go 
unto  him/ 

Then  unto  him  they  went. 

5.  Then  to  them  severally,  when  they  arrived,  he  had  proper 
attentions  shown.     He  was   indeed  a  man  who,  on  rising, 
could  say  2  :  — 

'Within  my  realm  there  is  no  thief, 
No  miser,  nor  a  drinking  man, 
None  altarless,  none  ignorant, 
No  man  unchaste,  no  wife  unchaste/ 

1  Another  version  is  found  at  £at.  Br.  10.  6.  i. 

2  Denssen's  interpretation. 

234 


CHANDOGYA   UPANISHAD         [-5.13.2 

1  Verily,  Sirs,  I  am  about  to  have  a  sacrifice  performed. 
As  large  a  gift  as  I  shall  give  to  each  priest,  so  large  a  gift 
will  I  give  to  you,  Sirs.  Remain,  my  Sirs ' 

6.  Then  they  said  :  '  With  whatever  subject  a  person  is  con- 
cerned, of  that  indeed  he  should  speak.    You  know  just  this 
Universal  Atman  (Soul).     Him  indeed  do  you  tell  to  us/ 

7.  Then  he  said  to  them:  'On  the  morrow  will  I  make 
reply/     Then  with  fuel  in  their  hands1  in  the  morning  they 
returned.     Then,  without  having  first  received  them  as  pupils, 
he  spoke  to  them  as  follows : — 

TWELFTH  KHANDA 

T.  f  Aupamanyava,  whom  do  you  reverence  as  the  Atman 
(Soul)?' 

'The  heaven  indeed,  Sir,  O  King,  said  he. 

'The  Universal  Atman  (Soul)  is,  verily,  that  brightly 
shining  one  (sutejas)  which  you  reverence  as  the  Atman  (Soul). 
Therefore  Soma  is  seen  pressed  out  (suta]  and  continually 
pressed  out  in  your  family. 

3.  You  eat  food ;  you  see  what  is  pleasing.  He  eats  food  ; 
he  sees  what  is  pleasing.  There  is  eminence  in  sacred 
knowledge  in  the  family  of  him  who  reverences  the  Universal 
Atman  (Soul)  thus.  That,  however,  is  only  the  head  of  the 
Atman  (Soul),'  said  he.  'Your  head  would  have  fallen  off,  if 
you  had  not  come  unto  me/ 

THIRTEENTH  KHANDA 

i.  Then  he  said  to  Satyayajna  Paulushi :  '  Praclnayogya  I 
Whom  do  you  reverence  as  the  Atman  (Soul)  ?' 

'The  sun  indeed^Sir,  0  King/  said  he. 

c  The  Universal  Atman  (Soul)  is,  verily,  that  manifold  one 
which  you  reverence  as  the  Atman  (Soul).  Therefore  much 
of  all  sorts  is  seen  in  your  family,  [2]  [e.g.]  a  chariot  drawn  by 
a  she-mule  rolled  up  [before  your  door],  a  female  slave,  a  gold 
necklace.  You  eat  food ;  you  see  what  is  pleasing.  He  eats 
food ;  he  sees  what  is  pleasing.  There  is  eminence  in  sacred 
knowledge  in  the  family  of  him  who  reverences  that  Universal 

1  As  a  token  of  disclplestip.    Compare  4.  4  5. 


5-13-H          CHANDOGYA   UPANISHAD 

Atman  (Soul)  thus.  That,  however,  is  only  the  eye  of  the 
Atman  (Soul)/  said  he.  '  You  would  have  become  blind,  if  you 
had  not  come  unto  me.? 

FOURTEENTH  KHANDA 

1.  Then  he  said  to  Indradyumna  Bhallaveya:  'Vaiyaghra- 
padya !     Whom  do  you  reverence  as  the  Atman  (Soul)  ? J 

'The  wind  indeed,  Sir,  0  King/  said  he. 

( The  Universal  Atman  (Soul)  is,  verily,  that  which  possesses 
various  paths,  which  you  reverence  as  the  Atman  (Soul). 
Therefore  offerings  come  unto  you  in  various  ways ;  rows  of 
chariots  follow  you  in  various  ways. 

2.  You  eat  food ;  you  see  what  is  pleasing.     He  eats  food  ; 
he    sees    what    is   pleasing.      There   is   eminence   in   sacred 
knowledge  in  the  family  of  him  who  reverences  that  Universal 
Atman  (Soul)  thus. 

That,  however,  is  only  the  breath  of  the  Atman  (Soul)/ 
said  he.  'Your  breath  would  have  departed,  if  you  had  not 
come  unto  me.' 

FIFTEENTH  KHANDA 

1.  Then  he  said  to  Jana:  '  Sarkarakshya !     Whom  do  you 
reverence  as  the  Atman  (Soul)  ? * 

'  Space  indeed,  Sir,  O  King/  said  he. 

'  The  Universal  Atman  (Soul)  is,  verily,  that  expanded  one, 
which  you  reverence  as  the  Atman  (Soul).  Therefore  you  aie 
expanded  with  offspring  and  wealth. 

2.  You  eat  food  ;  you  see  wThat  is  pleasing.     He  eats  food  ; 
he  sees  what  is  pleasing.     There  is  eminence  in  sacred  know- 
ledge  in  the  family  of  him  who  reverences  that  Universal 
Atman  (Soul)  thus. 

That,  however,  is  only  the  body  (samdehd)  of  the  Atman 
(Soul)/  said  he.  £  Your  body  would  have  fallen  to  pieces,  if 
you  had  not  come  unto  me.' 

SIXTEENTH  KHANDA 

I.  Then  he  said  to  Budila  Asvatarasvi:  *  Vaiyaghrapadya ! 
Whom  do  you  reverence  as  the  Atman  (Soul)  ? ' 
1  Water  indeed,  Sir,  O  King/  said  he. 
*  The  Universal  Atman  (Soul)  is,  verily,  that  wealth,  which 


CHANDOGYA  UPANISHAD         [-5.18.3 

you  reverence  as  the  Atman  (Soul).  Therefoie  you  are 
wealthy  and  thriving. 

2.  You  eat  food ;  you  see  what  is  pleasing.  He  eats  food  ; 
he  sees  what  is  pleasing.  There  is  eminence  in  sacred 
knowledge  in  the  family  of  him  who  reveiences  that  Universal 
Atman  (Soul)  thus. 

That,  however,  is  only  the  bladder  of  the  Atman  (Soul)/  said 
he.  c  Your  bladder  would  have  burst,  if  you  had  not  come 
unto  me.' 

SEVENTEENTH  K  HAND  A 

1.  Then  he  said  to  Uddalaka  Aruni :  4  Gautama !    Whom  do 
you  reverence  as  the  Atman  (Soul)  ?  ' 

'The  earth  inde_ed,  Sir,  O  King/  said  he. 

'The  Universal  AtmanJSoul)  is,  verily,  that  support,  which 
you  reverence  as  the  Atman  (Soul).  Therefore  you  are 
supported  with  offspring  and  cattle. 

2.  You  eat  food  ;  you  see  what  is  pleasing.      He  eats  food  ; 
he  sees  what  is  pleasing.     There  is  eminence  in  sacred  know- 
ledge in  the  family  of  him  who  reverences  that  Universal  Atman 
(Soul)  thus. 

That,  however,  is  only  the  feet  of  the  Atman  (Soul)/  said  he. 
4  Your  feet  would  have  withered  away,  if  you  had  not  come 
unto  me.J 

EIGHTEENTH  KHANDA 

1.  Then  he  said  to  them  :  '  Verily,  indeed,  you  here  eat  food, 
knowing  this  Universal  Atman  (Soul)  as  if  something  separate. 
He,  however,  who  reverences  this  Universal  Atman  (Soul)  that 
is  of  the  measure  of  the  span l — thus,2  [yet]  is  to  be  measured  by 
thinking  of  oneself 3— he  eats  food  in  all  worlds,  in  all  beings,  in 
all  selves. 

2.  The  brightly  shining  [heaven]  is  indeed  the  head  of  that 
Universal  Atman  (Soul).      The   manifold   [sun]    is  his  eye. 
That  which   possesses  various  paths  [I.e.  the  wind]   is  his 
breath.     The  extended  [space]  is  his  body.     Wealth  [i.e. 

1  From  earth  to  heaven — as  £ankara  suggests. 

2  Deictically. 

3  abht~vi-manat  a  word  of  not  altogether  certain  meaning,  either  from  */ma  'to 
measure,'   or  from  *Jman  *  to  think/  like  the  immediately  preceding  pradeka- 

^  or  perhaps  pregnantly  referring  to  both, 

237 


5. 1 8. 2-]          CHANDOGYA   UPANISHAD 

water]  is  indeed  his  bladder.  The  support  [i.  e.  the  earth] 
is  indeed  his  feet.  The  sacrificial  area  is  indeed  his  breast. 
The  sacrificial  grass  is  his  hair.  The  Garhapatya  fire  is 
his  heart.  The  Anvaharyapacana  fire  is  his  mind.  The 
Ahavaniya  fire  is  his  mouth. 

NINETEENTH  KHANDA 

The  mystical  Agnihotra  sacrifice  to  the  Universal  Soul 
in  one's  own  self 

1.  Therefore  the  first  food  which  one  may  come  to,  should 
be  offered.     The  first  oblation  which  he  would  offer  he  should 
offer  with  "  Hail  to  the  Prana  breath ! 5>   The  Prana  breath  is 
satisfied. 

2.  The  Prana  breath  being  satisfied,  the  eye  is  satisfied.    The 
eye  being  satisfied,  the  sun  is  satisfied.    The  sun  being  satisfied, 
the  heaven  is  satisfied.     The  heaven  being  satisfied,  whatever 
the  heaven  and  the  sun  rule  over  is  satisfied.     Along  with  the 
satisfaction  thereof,  he  is  satisfied  with  offspring,  with  cattle,  with 
food,  with  the  glow  of  health,  and  with  eminence  in  sacred 
knowledge. 

TWENTIETH  KHANDA 

1.  Then  the  second  oblation  which  he  would  offer  he  should 
offer  with  4<  Kail  to  the  Vyana  breath ! "   The  Vyana  breath  is 
satisfied. 

2.  The  Vyana  breath  being  satisfied,  the  ear  is  satisfied.   The 
ear  being  satisfied,  the  moon  is  satisfied.     The  moon  being 
satisfied,  the  quarters  of  heaven  are  satisfied.     The  quarters 
of  heaven  being  satisfied,  whatever  the  moon  and  the  quarters 
of  heaven  rule  over  is  satisfied.     Along  with  the  satisfaction 
thereof,  he  is  satisfied  with  offspring,  with  cattle,  with  food, 
with  the  glow  of  health,  and  with  eminence  in  sacred  knowledge. 

TWENTY-FIRST  KHANDA 

i.  Then  the  third  offering  which  he  would  offer  he  should 
offer  with  "  Hail  to  the  Apana  breath ! "  The  Apana  breath  is 
satisfied. 

3.  The   Apana  breath  being  satisfied,  speech  is  satisfied. 

238 


CHANDOGYA  UPANISHAD          [-5.24.3 

Speech  being  satisfied,  fire  is  satisfied.  Fire  being  satisfied,  the 
earth  is  satisfied.  The  earth  being  satisfied,  whatever  the 
earth  and  fire  rule  over  is  satisfied.  Along  with  the  satisfaction 
thereof,  he  is  satisfied  with  offspring,  with  cattle,  with  food, 
with  the  glow  of  health,  and  with  eminence  in  sacred  know- 
ledge. 

TWENTY-SECOND  KHANDA 

i.  Then  the  fouith  offering  which  he  would  offer  he  should 
offer  with  "  Hail  to  the  Samana  breath ! "  The  Samaria  breath 
is  satisfied. 

3.  The  Samana  breath  being  satisfied,  the  mind  is  satisfied. 
The  mind  being  satisfied,  the  rain-god  (Parjanya)  is  satisfied. 
The  rain-god  being  satisfied,  lightning  is  satisfied.  Lightning 
being  satisfied,  whatever  the  rain-god  and  lightning  rule  over  is 
satisfied.  Along  with  the  satisfaction  thereof,  he  is  satisfied 
with  offspring,  with  cattle,  with  food,  with  the  glow  of  health,  and 
with  eminence  in  sacred  knowledge. 

TWENTY-THIRD  KHANDA 

1.  Then  the  fifth  offering  which  he  would  offer  he  should 
offer  with  "  Hail  to  the  Udana  breath  !  "   The  Udana  breath  is 
satisfied. 

2.  The  Udana  breath  being  satisfied,  wind  is  satisfied.1    Wind 
being  satisfied,  space  is  satisfied.     Space  being  satisfied,  what- 
ever wind  and  space  rule  over  is  satisfied.     Along  with  the 
satisfaction  thereof,  he  is  satisfied  with  offspring,  with  cattle, 
with  food,  with  the  glow  of  health,  and  with  eminence  in  sacred 
knowledge. 

TWENTY-FOURTH  KHANDA 

1.  If  one  offers  the  Agnihotra  (fire)  sacrifice  without  knowing 
this— that  would  be  just  as  if  he  were  to  remove  the  live  coals 
and  pour  the  offering  on  ashes* 

2.  But  if  one  offers  the  Agnihotra  sacrifice  knowing  it  thus,  his 
offering  is  made  in  all  worlds,  in  all  beings,  in  all  selves. 

3.  So,  as  a  rush-reed  laid  on  a  fire  would  be  burned  up,  even 

1  According  to  the  Poona  and  Madras  editions  of  the  Chandogya  Upanishad 
the  first  part  of  this  paragraph  would  read  ;  £  The  Udana  breath  being  satisfied, 
the  skin  is  satisfied.  The  skin  being  satisfied,  wind  is  satisfied,'  etc. 

239 


5.24.3-]          CHANDOGYA   UPANISHAD 

so  are  burned  up  all  the  evils  of  him  who  offers  the  Agnihotra 
sacrifice  knowing  it  thus. 

4.  And  therefore,  if  one  who  knows  this  should  offer  the 
leavings  even  to  an  outcast  (candala),  it  would  be  offered  in 
his  Universal  Atman  (Soul).  As  to  this  there  is  the  follow- 
e : — 

As  hungry  children  sit  around 
About  their  mother  here  in  life, 
E'en  so  all  beings  sit  around 
The  Agnihotra  sacrifice.' 


SIXTH   PRAPATHAKA 

The  instruction  of  £vetaketu  by  TTddalaka 
concerning  the  key  to  all  knowledge 

FIRST  KHANDA 

The  tlireefold  development  of  tlie  elements  and  of  man 
from  the  primary  unitary  Being 

1.  Om  \      Now,  there  was  Svetaketu  Aruneya.     To  him  his 
father  said :  *  Live  the  life  of  a  student  of  sacred  knowledge. 

o 

Verily,  my  dear,  from  our  family  there  is  no  one  unlearned  [in 
the  Vedas]  (an-ucya\  a  Brahman  by  connection  (brahma-bandhu) 
as  it  were. 

2.  He  then,  having  become  a  pupil  at  the  age  of  twelve, 
having  studied  all  the  Vedas,  returned  at  the  age  of  twenty-four, 
conceited,  thinking  himself  learned,  proud. 

3.  Then  his  father  said  to  him :  *  Svetaketu,  my  dear,  since 
now  you  are  conceited,  think  yourself  learned,  and  are  proud, 
did  you  also  ask  for  that  teaching  whereby  what  has  not  been 
heard  of  becomes  heard   of,  what  has  not  been  thought  of 
becomes  thought  of,  what  has  not  been  understood  becomes 
understood?' 

4.  'How,  pray,  Sir,  is  that  teaching?' 

(4)  c  Just  as,  my  dear,  by  one  piece  of  clay  everything  made 
of  clay  may  be  known — the  modification  is  merely  a  verbal 
distinction,  a  name ;  the  reality  is  just  "  clay  " — 

5.  Just  as,  my  dear,  by  one  copper  ornament  everything 


CHANDOGYA  UPANISHAD  [-6.3.1 

made  of  copper  may  be  known — the  modification  is  merely 
a  verbal  distinction,  a  name  ;  the  reality  is  just  "  copper" 

6.  Just  as,  my  dear,  by  one  nail-scissors  everything  made 
of  iron  may  be  known — the  modification  is  merely  a  verbal 
distinction,  a  name  ;  the  reality  is  just "iron"— so,  my  dear,  is 
that  teaching,' 

7.  c Verily,  those  honored  men  did  not  know  this;   for,  if 
they  had  known  it,  why  would  they  not  have  told  me  ?     But 
do  you,  Sir,  tell  me  it.3 

4  So  be  it,  my  dear/  said  he. 

SECOND  KHANDA 

1.  eln  the  beginning,  my  dear,  this  world  was  just  Being 
(sat),  one  only,  without  a  second.     To  be  sure,  some  people 
say l ;  "  In  the  beginning  this  world  was  just  Non-being  (a-sat), 
one  only,  without  a  second ;  from  that  Non-being  Being  was 
produced." 

2.  But  verily,  my  dear,  whence  could  this  be?'  said  he. 
'How  from  Non-being  could   Being  be  produced?     On  the 
contrary,  my  dear,  in  the  beginning  this  world  was  just  Being, 
one  only,  without  a  second. 

3.  It  bethought  itself:  "  Would  that  I  were  many !     Let  me 
procreate  myself!"     It  emitted  heat.    That  heat  bethought 
itself:  "Would  that  I  were  many!   Let  me  procreate  myself." 
It  emitted  water.     Therefore  whenever  a  person  grieves  or 
perspires  from  the  heat,  then  there  is  produced  water  [i.e. 
either  tears  or  perspiration]. 

4.  That  water  bethought  itself:  "Would  that  I  were  many  ! 
Let    me    procreate    myself."      It    emitted  food.     Therefore 
whenever  it  rains,  then  there  is  abundant  food.     So  food  for 
eating  is  produced  just  from  water. 

THIRD  KHANDA 

i.  Now,  of  these  beings  here  there  are  just  three  origins2: 
[there  are  beings]  born  from  an  egg,  born  from  a  living  thing, 
born  from  a  sprout. 

1  As,  for  example,  in  3.  19.  i  and  Tait.  2.  7. 
a  Literally  'seeds  '  (&ya). 

341  R 


6.3-H  CHANDOGYA   UPANISHAD 

a.  That  divinity  [i  e.  Being]  bethought  itself:  "  Come  !  Let 
me  enter  these  three  divinities  [i.e.  heat,  water,  and  food]  with 
this  living  Soul  (atman\  and  separate  out  name  and  form.1 

3.  Let  me  make  each  one  of  them  threefold."    That  divinity 
entered  into  these  three  divinities  with  this  living  Soul,  and 
separated  out  name  and  form. 

4.  It  made  each  of  them  threefold. 

Now,  verily,  my  dear,  understand  from  me  how  each  of 
these  three  divinities  becomes  threefold. 

FOURTH  KHANDA 

1.  Whatever  red  form  fire  has,  is  the  form  of  heat  ;  what- 
ever white,  the  form  of  water ;  whatever  dark,  the  form  of 
food.     The  firehood  has  gone  from  fire :  the  modification  is 
merely  a  verbal  distinction,  a  name.     The  reality  is  just  "  the 
three  forms." 

2.  Whatever  red  form  the  sun  has,  is  the  form  of  heat ; 
whatever  white,  the  form  of  water ;    whatever  dark,  the  form 
of  food.    The  sunhood  has  gone  from  the  sun:   the  modifi- 
cation is  merely  a  verbal  distinction,  a  name.     The  reality  is 
just  "  the  three  forms." 

3.  Whatever  red  form  the  moon  has,  is  the  form  of  heat , 
whatever  white, the  form  of  water;  whatever  dark, the  form  of 
food.     The  moonhood  has  gone  from  the  moOn :   the  modifi- 
cation is  merely  a  verbal  distinction,  a  name.     The  reality  is 
just  "  the  three  forms." 

4.  Whatever  red  form  the  lightning  has,  is  the  form  of  heat  ; 
whatever  white,  the  form  of  water;  whatever  dark,  the  form 
of  food.     The  lightninghood  has  gone  from  the  lightning :  the 
modification  is  merely  a  verbal  distinction,  a  name.   The  reality 
is  just  '*  the  three  forms." 

5.  Verily,  it  was  just  this  that  the  great    householders, 
greatly  learned  in  sacred  lore,  knew  when  they  said  of  old  2 : 
"  No  one  now  will  bring  up  to  us  what  has  not  been  heard  of, 
what  has  not  been  thought  of,  what  has  not  been  understood.'' 
For  from  these  [three  forms]  they  knew  [everything]. 

6.  They  knew  that  whatever  appeared  red  was  the  form  of 

2  'Name  and  form'  is  the  Sanskrit  idiom  for  c individuality.' 
8  Compaie  Mund.  1. 1.  3. 


CHANDOGYA  UPANISHAD  [-5.5-5 

heat.  They  knew  that  whatever  appeared  white  was  the 
form  of  water.  They  knew  that  whatever  appeared  dark  was 
the  form  of  food. 


7.  They  ^knew^  that  whatever  appeared  un-understood,  Is 
a  combination  of  just  these  divinities. 

Verily,  my  dear,  understand  from  me  how  each  of  these 
three  divinities,  upon  reaching  man,  becomes  threefold. 

FIFTH  KHAKDA 

i.  Food,  when  eaten,  becomes  divided  into  three  parts. 
That  which  is  its  coarsest  constituent,  becomes  the  feces  ;  that 
which  is  medium,  the  flesh  ;  that  which  is  finest,  the  mind. 

3.  Water,  when  drunk,  becomes  divided  into  three  parts. 
That  which  is  its  coarsest  constituent,  becomes  the  urine  : 
that  which  is  medium,  the  blood;  that  which  is  finest,  the 
breath  (prana). 

3.  Heat,  when   eaten,  becomes   divided  into  three   parts. 
That  which  is  its  coarsest  constituent,  becomes  bone;   that 
which  is  medium,  the  marrow  ;  that  which  is  finest,  the  voice. 

4.  For.  my  dear,  the  mind  consists  of  food  ;   the  breath 
consists  of  water  ;  the  voice  consists  of  heat.' 

'  Do  you,  Sir,  cause  me  to  understand  even  more.' 
{  So  be  it,  rny  dear,5  said  he. 

SIXTH  KHAKDA 

1.  *  Of  coagulated  milk,  my  dear,  when  churned,  that  which 
is  the  finest  essence  all  moves  upward  ;  it  becomes  butter, 

2.  Even   so,  verily,   my   dear,  of  food,  when  eaten,  that 
which  is  the  finest  essence  all  moves  upward;    it  becomes 
the  mind. 

3.  Of  water,  my  dear,  when  drunk,  that  which  is  the  finest 
essence  all  moves  upward  ;  it  becomes  the  breath. 

4.  Of  heat,  my  dear,  when  eaten,  that  which  is  the  finest 
essence  all  moves  upward  ;  it  becomes  the  voice. 

5.  For,  my  dear,  the  mind  consists  of  food;    the  breath 
consists  of  water  ;  the  voice  consists  of  heat/ 

f  Do  you.  Sir,  cause  me  to  understand  even  more/ 
*  So  be  it,  my  dear/  said  he. 

'343  R* 


6.  ;.!-]          CHANDOGYA   UPANISHAD 

SEVENTH  KHANDA 

1.  'A  person,   my   dear,  consists   of  sixteen  parts.     For 
fifteen  days  do  not  eat ;  drink  water  at  will.     Breath,  which 
consists  of  water,  will  not  be  cut  off  from  one  who  drinks 
water.' 

2.  Then   for    fifteen   days  he   did    not   eat.     So    then    he 
approached  him,  saying,  fi  What  shall  I  say,  Sir  ? ' 

1  The  Rig  verses,  my  dear,  the  Yajus  formulas,  the  Saman 
chants/ 

Then  he  said  :  '  Verily,  they  do  not  come  to  me,  Sir.1 

3.  To  him  he  then  said :    '  Just  as,  my  dear,  a  single  coal  of 
the  size  of  a  fire-fly  may  be  left  over  from  a  great  kindled  fire, 
but  with  it  the  fire  would  not  thereafter  burn  much — so,  my 
dear,  of  your  sixteen  parts  a  single  sixteenth  part  may   be 
left  over,  but  with  it  you  do  not  now  apprehend  the  Vedas. 
(4)  Eat ;  [4]  then  you  will  understand  from  me.' 

(4)  Then  he  ate.  So  then  he  approached  him.  Then 
whatsoever  he  asked  him,  he  answered  everything  (5)  To  him 
he  then  said : 

5.  c  Just  as,  my  dear,  one  may,  by  covering  It  with  straw, 
make  a  single  coal  of  the  size  of  a  fire-fly  that  has  been  left  over 
from  a  great  kindled  fire  blaze  up,  and  with  it  the  fire 
would  thereafter  burn  much — [6]  so,  my  dear,  of  your  sixteen 
parts  a  single  sixteenth  part  has  been  left  over.  After  having 
been  covered  with  food,  it  has  blazed  up.  With  it  you  now 
apprehend  the  Vedas ;  for,  my  dear,  the  mind  consists  of  food, 
the  breath  consists  of  water,  the  voice  consists  of  heat/ 

Then  he  understood  from  him — yea,  he  understood. 

EIGHTH  KHANDA 
Concerning  sleep,  hunger  and  thirst,  and  dying 

I.  Then  Uddalaka  Arum  said  to  Svetaketu,  his  son: 
*  Understand  from  me,  my  dear,  the  condition  of  sleep. 
When  a  person  here  sleeps  (svapitfy  as  it  is  called,  then,  my 
dear,  he  has  reached  Being,  he  has  gone  to  his  own  (svam 
apita).  Therefore  they  say  of  him  "  he  sleeps  "  ;  for  he  has 
gone  to  his  own. 


CHANDOGYA   UPANISHAD  [-6.8.6 

2.  As  a  bird   fastened   with  a  string,  after  flying  in  this 
direction  and  in  that  without  finding  an  abode  elsewhere,  rests 
down  just   upon  its  fastening — even  so,  my  dear,  the  mind, 
after  flying  in  this  direction  and  in  that  without  finding  an 
abode  elsewhere,  rests  down  just  upon  breath;  for  the  mind, 
my  dear,  has  breath  as  its  fastening. 

3.  Understand   from    me,  my   dear,  hunger  (asana)   and 
thirst.     When  a  peison  here  is  hungry  (asihsati],  as  it  is 
called,  just  water  is  leading  off  (nayanti]  that  which  has  been 
eaten  ( Vas}.    So,  as  they  speak  of  "  aleader-of-cows"  (go-nay a), 
"  a  leader-of-horses  "  (asva-ndya),  "  a  leader-of-men  "  (purusa- 
naya))  so  they  speak  of  water  as  "a  leader-  of-  food  "  (asa-ndya, 
hunger). 

On  this  point,  my  dear,  understand  that  this  [body]  is 
a  sprout  which  has  sprung  up.  It  will  not  be  without  a  root. 

4.  What  else  could  its  root  be  than  food  ?    Even  so,  my 
dear,  with  food  for  a  sprout,  look  for  water  as  the  root.     With 
water,   my  dear,    as   a    sprout,  look  for  heat  as   the    root. 
With  heat,  my  dear,  as  a  sprout,  look  for  Being  as  the  root. 
All  creatures  here,  my  dear,  have  Being  as  their  root,  have 
Being  as  their  home,  have -Being  as  their  support 

5.  Now,  when  a  person  here  is  thirsty,  as  it  is  called,  just 
heat  is  leading  off  that  which  has  been  drunk.     So,  as  they 
speak  of  "a  leader-of-cows "  (go-nay a) ,  "a  leader-of-horses " 
(asva-nayd))  "  a  leader-of-men  "  (purusa-naya),  so  one  speaks  of 
heat  as  "  a  leader-of-water  "  (uda-nya,  thirst). 

On  this  point,  my  dear,  understand  that  this  [body]  is 
a  sprout  which  has  sprung  up.  It  will  not  be  without  a  root. 

6.  Where   else   could   its  root   be  than  in  water?      With 
water,  my  dear,  as  a  sprout,  look  for  heat  as  the  root.    With 
heat,  my  dear,  as  a  sprout,   look  for  Being   as   the  root. 
All  creatures  here,  my  dear,  have  Being  as  their  root,  have 
Being  as  their  abode,  have  Being  as  their  support. 

But  how,  verily,  my  dear,  each  of  these  three  divinities, 
upon  reaching  man,  becomes  threefold,  has  previously L  been 
said. 

When  a  person  here  is  deceasing,  my  dear,  his  voice  goes 
into  his  mind ;  his  mind,  into  his  breath ;  his  breath,  into  heat; 

1  In  6.  5. 1-4. 
345 


68.6-]  CHANDOGYA   UPANISHAD 

the  heat,  into  the  highest  divinity.  (7)  That  which  is  the 
finest  essence — [7]  this  whole  world  has  that  as  its  soul. 
That  is  Reality  (satya\  That  is  Atman  (Soul).  That  art 
thou,  Svetaketu.5 1 

'  Do  you,  Sir,  cause  me  to  understand  even  more/ 

'  So  be  it,  my  dear/  said  he. 


NINTH  KHANDA 

The  unitary  World-Soul,  the  immanent  reality 
of  all  things  and  of  man 

I,  c  As  the  bees,  my  dear,  prepare  honey  by  collecting  the 
essences  of  different  trees  and  i educing  the  essence  to  a  unity, 
[a]  as  they  are  not  able  to  discriminate  "  I  am  the  essence  of 
this  tree,"  *"  I  am  the  essence  of  that  tree  " — even  so,  indeed, 
my  dear,  all  creatures  here,  though  they  reach  Being,2  know 
not  "  We  have  reached  Being." 

3.  Whatever  they  are  in  this  world,  whether  tiger,  or  lion, 
or  wolf,  or  boar,  or  worm,  or  fly,  or  gnat,  or  mosquito,  that 
they  become. 

4.  That  which  is  the  finest  essence — this  whole  world  has 
that  as  its  soul.     That  is  Reality.     That  is  Atman.  (Soul). 
That  ait  thou,  Svetaketu.5 

c  Do  you,  Sir,  cause  me  to  understand  even  more/ 
1  So  be  it,  my  dear/  said  he. 

TENTH  KHAXDA 

i.  'These  rivers,  my  dear,  flow,  the  eastern  toward  the 
east,  the  western  toward  the  west.  They  go  just  from  the 
ocean  to  the  ocean.  They  become  the  ocean  itself.  As  there 
they  know  not "  I  am  this  one,"  "  I  am  that  one  "—[2]  even  so, 
indeed,  my  dear,  all  creatures  here,  though  they  have  come 
forth  from  Being,  know  not  "We  have  come  forth  from  Being." 
Whatever  they  are  in  this  world,  whether  tiger,  or  lion,  or 

1  In  an  article  entitled  'Sources  of  the  filosofy  of  the  Upanisads/y^OS*,  36 
(1916),  pp,  197-204,  Edgerton  translates  as  follows  (p.  200,  n.*5):  « What  that 
subtle  essence  is,  a-state-of-having-that(-ff»w5)-as-its-essence  is  this  unherse 
that  is  the  Real,  that  is  the  Soul,  that  art  thou,  Svetaketu.'  * 

8  In  deep  sleep  and  in  death. 


CHANDOGYA  UPANISHAD          [-6.12.1 

wolf,  or  boar,  or  worm,  or  fly,  or  gnat,  or  mosquito,  that  they 
become. 

3.  That  which  is  the  finest  essence— this  whole  world  has 
that  as  its  soul.  That  is  Reality.  That  is  Atman  (Soul). 
That  art  thou,  Svetaketu/ 

1  Do  you.  Sir,  cause  me  to  understand  even  more.* 

f  So  be  it,  my  dear/  said  he. 

ELEVENTH  KHANDA 

1.  f  Of  this  great  tree,  my  dear,  if  some  one  should  strike  at 
the  root,  it  would  bleed,  but  still  live.     If  some  one  should 
strike  at  its  middle,  it  would  bleed,  but  still  live.     If  some  one 
should  strike  at  its  top,  it  would  bleed,  but  still  live.     Being 
pervaded   by   Atman  (Soul),  it  continues  to   stand,  eagerly 
drinking  in  moisture  and  rejoicing. 

2.  If  the  life  leaves  one  branch  of  it,  then  it  dries  up.     It 
leaves  a  second  ,  then  that  dries  up.     It  leaves  a  third ;  then 
that  dries  up.     It  leaves  the  whole  ;  the  whole  dries  up.     Even 
so,  indeed,  my  dear,  understand,5  said  he. 

3.  *  Verily,  indeed,  when  life  has  left  it,  this  body  dies.    The 
life  does  not  die. 

That  which  is  the  finest  essence — this  whole  world  has  that 
as  its  soul.  That  is  Reality.  That  is  Atman  (Soul).  That 
art  thou,  Svetaketu.1 

*  Do  you,  Sir,  cause  me  to  understand  even  more/ 

*  So  be  it,  my  dear/  said  he. 

TWELFTH  KHANDA 

I.  c  Bring  hither  a  fig  from  there/ 
'  Here  it  is,  Sir/ 

*  Divide  it/ 

'  It  is  divided,  Sir/ 

'  What  do  you  see  there  ? ' 

*  These  rather  (iva)  fine  seeds,  Sir/ 
'Of  these,  please  (tinga),  divide  one/ 
'  It  is  divided,  Sir/ 

*  What  do  you  see  there  ? J 
'Nothing  at  all,  Sir/ 

247 


6.  i  z.  2-]          CHAXDOGYA  UPANISHAD 

2.  Then   he   said   to   him:    'Verily,  my   dear,  that   finest 
essence  which  you  do  not  perceive — verily,  my  dear,  from  that 
finest   essence  this  great  Nyagrodha   (sacred  fig)  tree  thus1 
arises. 

3.  Believe  me,  my  dear,'  said  he,  (3)  'that  which  is  the  finest 
essence — this  \\holeworld  has  that  as  its  soul.  That  is  Reality. 
That  is  Atman  (Soulj.     That  art  thou,  Svetaketu/ 

4  Do  you,  Sir5  cause  me  to  understand  even  more.' 
*  So  be  it,  my  dear,5  said  he. 


THIRTEENTH  KHAKDA 

1.  e  Place  this  salt  in  the  water.     In  the  morning  come  unto 
me.5 

Then  he  did  so. 

Then  he  said  to  him  :  *  That  salt  you  placed  in  the  water 
last  evening — please,  bring  it  hither.' 

Then  he  grasped  for  it,  but  did  not  find  it,  as  it  was  com- 
pletely dissolved. 

2.  '  Please,  take  a  sip  of  it  from  this  end/  said  he.    *  How 
is  it  ? ' 

'  Salt.' 

f  Take  a  sip  from  the  middle/  said  he.    '  How  is  it  ?  * 

'  Salt/ 

'  Take  a  sip  from  that  end/  said  he.    c  How  is  it  ? ' 

1  Salt.' 

*  Set  it  aside.2    Then  come  unto  me.1 

He  did  so,  saying, '  It  is  always  the  same/ 
Then  he  said  to  him :  '  Verily,  indeed,  my  dear,  you  do  not 
perceive  Being  here.     Verily,  indeed,  it  is  here. 

3.  That  \\hich  is  the  finest  essence— this  whole  world  has 
that  as  its  soul.    That  is  Reality.    That  is  Atman  (Soul). 
That  art  thou,  Svetaketu.' 

'  Do  you,  Sir,  cause  me  to  understand  even  more/ 

*  So  be  it,  my  dear/  said  he. 

1  Deictically. 

*  Instead  of  abhi-pra-asya  Bohtlmgk  and  Roth  (BR.  I.  543  s.v.)  read  abht-tra- 
a^ya,  e  add  more  unto  it/ 

348 


CHANDOGYA   UPANISHAD         [-6.15.3 

FOURTEENTH  KHANDA 

i.  e  Just  as,  my  dear,  one  might  lead  away  from  the  Gandharas 
a  person  with  his  eyes  bandaged,  and  then  abandon  him  in  an 
uninhabited  place  ;  as  there  he  might  be  blown  forth  either  to 
the  east,  to  the  north,  or  to  the  south,  since  he  had  been  led 
off  with  his  eyes  bandaged  and  deserted  with  his  eyes  ban- 
daged ;  [2]  as,  if  one  released  his  bandage  and  told  him,  "In 
that  direction  are  the  Gandharas ;  go  in  that  direction ! "  he 
would,  if  he  were  a  sensible  man,  by  asking  [his  way]  from 
village  to  village,  and  being  informed,  arrive  home  at  the 
Gandharas— even  so  here  on  earth  one  who  has  a  teacher 
knows :  "  I  belong  here  only  so  long  as  I  shall  not  be  released 
[from  the  body].  Then  I  shall  arrive  home." 

3.  That  which  is  the  finest  essence — this  whole  world  has 
that  as  its  soul.  That  is  Reality.  That  is  Atman  (Soul). 
That  art  thou,  Svetaketu.' 

*  Do  you.  Sir,  cause  me  to  understand  even  more/ 

'  So  be  it,  my  dear,'  said  he. 


FIFTEENTH  KHANDA 

I.  ( Also,  my  dear,  around  a  [deathly]  sick  person  his  kins- 
men gather,  and  ask,  "  Do  you  know  me  ? "  "  Do  you  know 
me  ?  "  So  long  as  his  voice  does  not  go  into  his  mind,  his 
mind  into  his  breath,  his  breath  into  heat,  the  heat  into  the 
highest  divinity — so  long  he  knows. 

3.  Then  when  his  voice  goes  into  his  mind,  his  mind  into  his 
breath,  his  breath  into  heat,  the  heat  into  the  highest  divinity l 
— then,  he  knows  not. 

3.  That  which  is  the  finest  essence — this  whole  world  has 
that  as  its  soul.  That  is  Reality.  That  is  Atman  (Soul). 
That  art  thou,  Svetaketu.' 

( Do  you,  Sir,  cause  me  to  understand  even  more.1 

4  So  be  it,  my  dear/  said  he. 

1  This  same  statement  of  the  order  of  the  cessation  of  functions  on  the  approach 
of  death  occurs  in  6.  8  6. 

249 


6.T6.I-]          CHAXDOGYA   UPANISHAD 

SIXTEENTH  KHAXDA 

I.  '  And  also,  my  dear,  they  lead  up  a  man  seized  by  the 
hand,  and  call :  "  He  has  stolen  !  He  has  committed  a  theft ! 
Heat  the  ax  for  him  ! "  If  he  is  the  doer  of  the  deed,  there- 
upon he  makes  himself  (dtmdnam)  untrue.  Speaking  untruth, 
he  covers  himself  with  untruth.  He  seizes  hold  of  the  heated 
ax,  and  is  burned.  Then  he  is  slain. 

1.  But  if  he  is  not  the  doer  of  the  deed,  thereupon  he  makes 
himself  true.  Speaking  truth,  he  covers  himself  with  truth. 
He  seizes  hold  of  the  heated  ax,  and  is  not  burned.  Then 
he  is  released. 

3.  As  in  this  case  he  would  not  be  burned  [because  of  the 
truth],  so  this  whole  world  has  that  [truth]  as  its  soul.  That  is 
Reality,  That  is  Atman  (Soul).  That  art  thou,  Svetaketu.' 

Then  he  understood  it  from  him — yea,  he  understood. 


SEVENTH  PRAPATHAKA 
The  instruction  of  Narada  by  Sanatkumara 

Progressive  worship  of  Brahma  up  to  the  Universal  Soul 
FIRST  KHAKDA 

1.  Om  \  '  Teach  me.  Sir  ! ' l — with  these  words  Narada  carne 
to  Sanatkumara. 

To  him  he  then  said :  '  Come  to  me  with  what  you  know. 
Then  I  will  tell  you  still  further.' 

2,  Then  he  said  to  him:  'Sir,  I  know  the  Rig- Veda,  the 
Yajur-Veda,  the  Sama-Veda,  the  Atharva-Veda  as  the  fourth, 
Legend  and  Ancient  Lore  (itihdsa-purana)  as  the  fifth,  the 
Veda  of  the  Vedas   [i.e.   Grammar],  Rites  for  the   Manes, 
Mathematics,  Augury  (daiva).  Chronology,  Logic,  Polity,  the 
Science  of  the  Gods  (deva-mdya]^^  Science  of  Sacred  Know- 
ledge   (prahworiidya))    Deinonology  (bkuta-vidya),  Military 
Science  (ksatra-vidya)^  Astrology  (naksatra-wdya)>  the  Science 

1  This  sentence  adhthi  bkagauo  lacks  but  the  word  brahma  to  be  the  same  as 
the  request  which  Bhrign  Vanrai  put  to  his  father  in  a  similar  progressive  definition 
in  Tail.  3.  I :  adhihi  bhag&uo  brahma^  '  Sir,  declare  Brahma/ 


CHANDOGYA   UPANISHAD  [-7.2.1 

of  Snake-charming,  and  the  Fine  Arts  (sarpa-dcvajana-vidya)! 
This,  Sir,  I  know. 

3.  Such  a  one  am  I,  Sir,  knowing  the  sacred  sayings  (mantra- 
vid],  but  not  knowing  the  Soul  (Atman).     It  has  been  heard 
by  me  from  those  who  are  like  you,  Sir,  that  he  who  knows 
the  Soul  (Atman)  crosses  over  sorrow.     Such  a  sorrowing  one 
am  I,  Sir.     Do  you.  Sir,  cause  me,  who  am  such  a  one,  to  cross 
over  to  the  other  side  of  sorrow.' 

To  him  he  then  said :  <  Verily,  whatever  you  have  here 
learned,  verily,  that  is  mere  name  (naman). 

4.  Verily,  a  Name  are  the  Rig-Veda,  the  Yajur-Veda,  the 
Sama-Veda,  the  Atharva-Veda  as  the  fourth,  Legend   and 
Ancient  Lore   (itihasa-purana)  as  the  fifth,  the  Veda  of  the 
Vedas   [i.e.    Giammar],   Rites  for  the  Manes,  Mathematics, 
Augury  (dcava)y  Chronology,  Logic,  Polity,  the  Science  of  the 
Gods  (deva-mdya),  the  Science  of  Sacred  Knowledge  (brakwa- 
vidya),  Demonology  (bhuia-mdya\  Military  Science  (ksatra- 
mdya),    Astrology   (naksatra-mdya),  the   Science  of  Snake- 
charming,  and  the  Fine  Arts  (sarpa-devajana-mdya).     This  is 
mere  Name.     Reverence  Name. 

5.  He  who  reverences  Name  as  Brahma — as  far  as  Name  goes, 
so  far  he  has  unlimited  freedom,  he  who  reverences  Name  as 
Brahma/ 

'  Is  there,  Sir,  moie  than  Name?  ' 

'  There  is,  assuredly,  more  than  Name.' 

'  Do  you,  Sir,  tell  me  it/ 

SECOND  KHANDA 

i.  '  Speech  (vac\  assuredly,  is  more  than  Name.  Speech, 
verily,  makes  known  the  Rig- Veda,  the  Yajur-Veda,  the  Sama- 
Veda,  the  Atharva-Veda  as  the  fourth,  Legend  and  Ancient 
Lore  as  the  fifth,  the  Veda  of  the  Vedas  [i.e.  Grammar],  Rites 
for  the  Manes,  Mathematics,  Augury,  Chronology,  Logic, 
Polity,  the  Science  of  the  Gods,  the  Science  of  Sacred 
Knowledge,  Dernonolpgy,  Military  Science,  Astrology,  the 
Science  of  Snake-charming,  and  the  Fine  Arts,  as  well  as 
heaven  and  eartha  wind  and  space,  water  and  heat,  gods  and 

1  "With  this  list,  which  recurs  here  and  in  the  seventh  Khandaa  compare  the 
somewhat  similar  enumerations  at  Brih.  a.  4.  xo;  4.  I.  2;  4.  5.  n* 

251- 


72.I-]  CHANDOGYA   UPANISHAD 

men,  beasts  and  birds,  grass  and  trees,  animals  together  with 
worms,  flies,  and  ants,  right  and  wrong,  true  and  false,  good  and 
bad,  pleasant  and  unpleasant.  Verily,  if  there  were  no  speech, 
neither  right  nor  wrong  would  be  known,  neither  true  nor  false, 
neither  good  nor  bad,  neither  pleasant  nor  unpleasant.  Speech, 
indeed,  makes  all  this  known.  Reverence  Speech. 

a.  He  who  reverences  Speech  as  Brahma — as  far  as  Speech 
goes,  so  far  he  has  unlimited  freedom,  he  who  reverences 
Speech  as  Brahma.5 

£  Is  there,  Sir,  more  than  Speech?3 

*  There  is,  assuredly,  more  than  Speech.' 
e  Do  you,  Sir,  tell  me  it.J 

THIRD  KHANDA 

1.  'Mind  (manas),  assuredly,  is  more  than  Speech.     Verily, 
as  the  closed  hand  compasses  two  acorns,  or  two  kola-berries,  or 
two  dice-nuts,  so  Mind  compasses  both  Speech  and  Name.  When 
through  Mind  one  has  in  mind  "I  wish  to  learn  the  sacred 
sayings  (mantra)''  then  he  learns  them ;    "  I  wish  to  perform 
sacred  works  (karma)"  then  he  performs  them;   S'I  would 
desire  sons  and  cattle,"  then  he  desires  them  ;  "  I  would  desire 
this  world  and  the  yonder,"  then  he  desires  them.     Truly  the 
self  (atman)  is  Mind.     Truly,  the  world  (loka)  Is  Mind.    Truly, 
Brahma  is  Mind. 

2.  He  who  reverences  Mind  as  Brahma — as  far  as  Mind 
goes,  so  far  he  has  unlimited  freedom,  he  who  reverences  Mind 
as  Brahma.' 

'  Is  there,  Sir,  more  than  Mind  ? ' 

*  There  is,  assuredly,  more  than  Mind.' 

*  Do  you,  Sir,  tell  me  it/ 

FOURTH  KHANDA 

I,  'Conception  (samkalpd),  assuredly,  is  more  than  Mind. 
Verily,  when  one  forms  a  Conception,  then  he  has  in  Mind,  then 
he  utters  Speech,  and  he  utters  it  in  Name.  The  sacred  say- 
ings (mantra)  are  included  in  Name ;  and  sacred  works  in  the 
sacred  sayings. 

3.  Verily,  these  have  Conception  as  their  union-point3  have 

25% 


CHAXDOGYA   UPANISHAD  [-7.53 

Conception  as  their  soul,  are  established  on  Conception. 
Heaven  and  earth  were  formed  through  Conception.  Wind 
and  space  weie  formed  through  Conception.  Water  and 
heat  were  formed  through  Conception.  Through  their  having 
been  formed,  rain  becomes  formed.  Through  rain  having  been 
formed,  food  becomes  formed.  Through  food  having  been 
formed,  living  creatures  (prand)  become  formed.  Through 
living  creatures  having  been  formed,  sacred  sayings  (mantra] 
become  formed.  Through  sacred  sayings  having  been  formed, 
sacred  works  (karma)  become  [performed.  Through  sacred 
works  having  been  [performed,  the  world  becomes  formed. 
Through  the  world  having  been  formed,  everything  becomes 
formed.  Such  is  Conception.  Reverence  Conception. 
*  3.  He  who  reverences  Conception  as  Brahma — he,  verily, 
attains  the  Conception-worlds;  himself  being  enduring,  the 
enduring  worlds ;  himself  established,  the  established  worlds  ; 
himself  unwavering,  the  unwavering  worlds.  As  far  as  Concep- 
tion goes,  so  far  he  has  unlimited  freedom,  he  who  reverences 
Conception  as  Brahma.' 

e  Is  there,  Sir,  more  than  Conception  ? ' 

*  There  is,  assuredly,  more  than  Conception/ 

*  Do  you.  Sir,  tell  me  it.' 

FIFTH  KHANDA 

1.  'Thought  (citta\  assuredly,  is  more  than  Conception. 
Verily,  when  one  thinks,  then  he  forms  a  conception,  then  he 
has  in  Mind,  then  he  utters  Speech,  and  he  utters  it  in  Name. 
The   sacred  sayings  (mantra)   are  included  in   Name  ;    and 
sacred  works  in  the  sacred  sayings. 

2.  Verily,  these  things  have  Thought  as  their  union-point, 
have   Thought   as  their   soul,   are  established   on  Thought 
Therefore,  even  if  one  who  knows  much  is  without  Thought, 
people  say  of  him  ;  "  He  is  not  anybody,  whatever  he  knows  ! 
Verily,  if  he  did  know,  he  would  not  be  so  without  Thought ! " 
On  the  other  hand,  if  one  who  knows  little  possesses  Thought, 
people  are  desirous  of  listening  to  him.   Truly,  indeed,  Thought 
is  the  union-point,  Thought  is  the  soul  (atman),  Thought  is  the 
support  of  these  things.    Reverence  Thought. 

3.  He    who    reverences    Thought  as   Brahma— he,   verily, 

253 


7.5.3-]  CHAXDOGYA    UPANISHAD 

attains  the  Thought-worlds ;  himself  being  enduring,  the 
enduring  worlds ;  himself  being  established,  the  established 
worlds ;  himself  being  unwavering,  the  unwavering  worlds. 
As  far  as  Thought  goes,  so  far  he  has  unlimited  freedom,  he 
who  reverences  Thought  as  Brahma.' 

*  Is  there.  Sir,  more  than  Thought  ? ' 

4  There  is,  assuredly,  more  than  Thought.' 

*  Do  you,  Sirs  tell  me  it.' 

SIXTH  KHAKDA 

1.  'Meditation  (dhyana),  assuredly,  is  more  than  Thought. 
The  earth  meditates,  as  it  were  (iva).     The  atmosphere  medi- 
tates, as  it  were.      The  heaven  meditates,,  as  it  were.      Water 
meditates,  as  it  were.     Mountains  meditate,  as  it  were.     Gods 
and  men  meditate,  as  it  were.    Therefore  whoever  among  men 
here  attain  greatness — they  have,  as  it  were,  a  part  of  the 
reward  of  meditation.    Now,  those  who  are  small  are  quarrelers, 
tale-bearers,   slanderers.     But  those  who  are   superior — they 
have,  as  it  were,  a  part  of  the  reward  of  Meditation.  Reverence 
Meditation. 

2.  He  who  reverences   Meditation  as  Brahma — as  far  as 
Meditation  goes,  so  far  he  has  unlimited  freedom,  he  who 
reverences  Meditation  as  Brahma,' 

4  Is  there,  Sir,  more  than  Meditation  ? ' 
'There  is,  assuredly,  more  than  Meditation.' 
'  Do  you,  Sir,  tell  me  it.' 

SEVENTH  KHANDA 

i.  *  Understanding  (injnana],  assuredly,  is  more  than 
Meditation.  Verily,  by  Understanding  one  understands  the 
Rig- Veda,  the  Yajur-Veda,  the  Sama-Veda,  the  Atharva-Veda 
as  the  fourth,  Legend  and  Ancient  1,orz(itikasa-purana)  as  the 
fifth,  the  Veda  of  the  Vedas  [i.  e.  Grammar],  Rites  for  the 
Manes,  Mathematics,  Augury  (daiva],  Chronology,  Logic, 
Polity,  the  Science  of  the  Gods  (deva-vidyS),  the  Science  of 
Sacred  Knowledge  (brahtna-vidyd),  Demonology  (lhuta-vidya\ 
Military  Science  (ksatra-vidya),  Astrology  (naksatra-mdya\  the 
Science  of  Snake-charming,  and  the  Fine  Arts  (sar$a-devttjana- 


CHANDOGYA   UPANISHAD  [-7.9.1 

vidya),  as  well  as  heaven  and  earth,  wind  and  space,  water  and 
heat,  gods  and  men,  beasts  and  birds,  grass  and  trees,  animals 
together  with  worms,  flies,  and  ants,  right  and  wrong,  true  and 
false,  good  and  bad,  pleasant  and  unpleasant,  food  and  drink, 
this  world  and  the  yonder— all  this  one  understands  just  with 
Understanding.  Reverence  Understanding. 

3.  He  who  reverences  Understanding  as  Brahma— he,  verily, 
attains  the  worlds  of  Understanding  (vifndna)  and  of  Knowledge 
(jndna).  As  far  as  Understanding  goes,  so  far  he  has  un- 
limited freedom,  he  who  reverences  Understanding  as  Brahma/ 

'  Is  there,  Sir,  more  than  Understanding?' 

*  There  is,  assuredly,  more  than  Understanding.' 

*  Do  you,  Sir,  tell  me  it.' 

EIGHTH  KHANDA 

1.  'Strength  (bala),  assuredly,  is  more  than  Understanding. 
Indeed,  one  man  of  Strength  causes  a  hundred  men  of  Under- 
standing   to    tremble.     When   one   is   becoming  strong,   he 
becomes   a  rising   man.     Rising,  he  becomes   an   attendant. 
Attending,  he  becomes  attached  as  a  pupil.     Attached  as  a 
pupil,  he  becomes  a  seer,  he  becomes  a  hearer,  he  becomes 
a   thinker,  he  becomes  a  perceiver,  he  becomes  a  doer,  he 
becomes  an   understander.     By   Strength,  verily,  the  earth 
stands ;  by  Strength,  the  atmosphere ;  by  Strength,  the  sky ; 
by  Strength,  the  mountains  ;  by  Strength,  gods  and  men ;  by 
Strength,  beasts  and  birds,  grass  and  trees,  animals  together 
with  worms,  flies,  and  ants.     By  Strength  the  world  stands. 
Reverence  Strength, 

2.  He    who    reverences    Strength    as   Brahma— as   far  as 
Strength    goes,  so   far  he  has   unlimited  freedom,  he  who 
reverences  Strength  as  Brahma/ 

f  Is  there,  Sir,  more  than  Strength  ? ' 

c  There  is,  assuredly,  more  than  Strength/ 

'  Do  you,  Sir,  tell  me  it/ 

NINTH  KHANBA 

i.  c  Food'(<z7z«#),  assuredly,  is  more  than  Strength.  There- 
fore, if  one  should  not  eat  for  ten  days,1  even  though  he  might 

1  Literally  'nights.1 


7.9.I-]  CHANDOGYA   UPANISHAD 

live,  yet  verily  he  becomes  a  non-seer,  a  non-hearer,  a  non- 
thinker,  a  non-perceiver,  a  non-doer,  a  non-understander.  But 
on  the  entrance  of  food  he  becomes  a  seer,  he  becomes  a 
hearer,  he  becomes  a  thinker,  he  becomes  a  perceiver,  he 
becomes  a  doer,  he  becomes  an  undeistander.  Reverence 
Food. 

2.  He  who  reverences  Food  as  Brahma — he,  verily,  attains 
the  worlds  of  Food  and  Drink.  As  far  as  Food  goes,  so  far 
he  has  unlimited  freedom,  he  who  reverences  Food  as  Brahma/ 

'  Is  there,  Sir,  more  than  Food? ' 

'  There  is,  assuredly,  more  than  Food.' 

'  Do  you,  Sir,  tell  me  it.' 

TENTH  KHANDA 

1.  'Water    of  as),  verily,  is  more  than  Food.     Therefore, 
when  there  is  not  a  good  rain.  living  creatures  (prand)  sicken 
with  the  thought,  "  Food  will  become  scarce/5     But  when 
there  is  a  good  rain,  living  creatures  become  happy  with  the 
thought,  "  Food  will  become  abundant/'     It  is  just  Water 
solidified  that  is  this  earth,  that  is  the  atmosphere,  that  is  the 
sky,  that  is  gods  and  men,  beasts  and  birds,  grass  and  trees, 
animals  together  with  worms,  Hies,  and  ants  ;  all  these  are  just 
Water  solidified.     Reverence  Water. 

2.  He  who   reverences  Water   (apas)  as   Brahma   obtains 
\apnoti)  all  his  desires  and  becomes  satisfied.     As  far  as  Water 
goes,  so  far  he  has  unlimited  freedom,  he   who   reverences 
Water  as  Brahma/ 

c  Is  there,  Sir,  more  than  Water  ? ' 

*  There  is,  assuredly,  more  than  Water/ 

c  Do  you,  Sirs  tell  me  it/ 

ELEVENTH  KHANDA 

i.  '  Heat  (tejas),  verily,  is  more  than  Water.  That,  verily, 
seizes  hold  of  the  wind,  and  heats  the  ether  (akasa).  Then 
people  say :  "  It  is  hot !  It  is  burning  hot !  Surely  it  will 
rain!"  Heat  indeed  first  indicates  this,  and  then  lets  out 
water.  So,  with  lightnings  darting  up  and  across  the  sky, 
thunders  roll.  Therefore  people  say:  "It  lightens!  It 

356 


CHANDOGYA    UPANISHAD          [-J-M^ 

thunders  !  Surely  it  will  rain  ' "  Heat  indeed  first  indicates 
this,  and  then  lets  out  water.  Reverence  Heat. 

2.  He  who  reverences  Heat  as  Brahma — he,  verily,  being 
glowing,  attains  glowing,  shining  worlds  freed  from  darkness. 
As  far  as  Heat  goes,  so  far  he  has  unlimited  Freedom,  he 
who  reverences  Heat  as  Brahma.' 

c  Is  there,  Sir,  more  than  Heat  >  ' 

'There  is,  assuredly,  more  than  Heat.' 

f  Do  you,  Sir,  tell  me  it.' 

TWELFTH  KII\NI>A 

1.  '  Space  (dkdsa)^  assuredly,  is  more  than  Hedt.     In  Space, 
\erily,    are   both   sun    and    moon,    lightning,  stars   and    fire 
Through    Space   one   calls   out ;  through    Space  one  hears , 
through  Space  one  answers.     In  Space  one  enjoys  himself, 
in  Space  one  does  not  enjoy  himself.    In  Space  one  is  born  ; 
unto  Space  one  is  born.     Reverence  Space* 

2.  He  who  reverences  Space  as  Brahma — he,  verily,  attains 
spacious,  gleaming,  unconfined,  wide-extending  worlds.     As 
far  as  Space  goes,  so  far  he  has  unlimited  ftecdotn,  he  \\ho 
reverences  Space  as  Brahma.' 

'  Is  there,  Sir,  more  than  Space  > ' 

£  There  is,  assuredly,  more  than  Space  ' 

*  Do  you,  Sir,  tell  me  it' 

THIRTEENTH  K  HAND  A 

j.  'Memory  (smara),  verily,  is  more  than  Space  There- 
fore, even  if  many  not  possessing  Memory  should  be  assembled, 
indeed  they  would  not  hear  any  one  at  all.  they  would  not 
think,  they  would  not  understand.  But  assuredly,  if  they 
should  remember,  then  they  would  hear,  then  they  would  think, 
then  they  would  understand.  Through  Memory,  assuredly, 
one  discerns  his  children;  through  Memory,  his  cattle, 
Reverence  Memory. 

3.  He  who   reverences    Memory   as    Brahma— as    far    as 
Memory    goes,   so   far  he   has   unlimited   freedom,   he   who 
reverences  Memory  as  Brahma.' 

1  Is  there,  Sir,  more  than  Memory  ? J 


7  i3-H          CHANDOGYA    UPANISHAD 

5  Theie  is,  assuredly,  more  than  Memory.' 
4  Do  you,  Sir,  tell  me  it.1 

FOURTEENTH  KHANDA 

1.  'Hope  idsd)>  assuredly,  is  more  than  Memory.     When 
kindled  by  Hope,  verily.  Memory  learns  the  sacred  sayings 
t//^//^;'^ ,    [kindled   by    Hope]    one  performs  sacred  works 
(karma))  longs  for  sons  and  cattle    for  this  world  and  the 
yonder.     Reverence  Hope. 

2.  He  who  reverences  Hope  as  Brahma — through  Hope  all 
his  desires  prosper,  his  wishes  are  not  unavailing.     As  far  as 
Hope  goes,  so  far  he  has  unlimited  freedom,  he  who  reverences 
Hope  as  Brahma.1 

'  Is  there,  Sir,  more  than  Hope0' 

'  There  is,  assuredly,  more  than  Hope.' 

k  Do  you.  Sir,  tell  me  it.1 

FIFTEENTH  K HAND A 

1.  'Life    \prana,    breath),    verily,    is    more   than    Hope. 
Just  as,  verily,  the  spokes  are  fastened  in  the  hub,  so  on  this 
vital  breath  everything  is  fastened.     Life  (prdna}  goes  on  with 
vital  breath  (prdna).    Vital  breath  (prdna)  gives  life  (prdna) , 
it  gives   [life]  to  a  living  creature  (prdna).     One's  father  is 
vital  breath;  one's  mother,  vital  breath;  one's  brother,  vital 
breath ;  one's  sister,  vital  breath ;  one's  teacher  (dcdryd),  vital 
breath ;  a  Brahman  is  vital  breath. 

2.  If  one  answers  harshly,  as  it  were  (iva)9  a  father  or  mother, 
or  brother,  or  sister,  or  teacher,  or  a  Brahman,  people  say  to  him 
11  Shame  on  you !     Verily,  you  are  a  slayer  of  your  father ! 
Verily,  you  are  a  slayer  of  your  mother !     Verily,  you  are  a 
slayer  of  your  brother !     Verily,  you  are  a  slayer  of  your  sister ' 
Verily,  you  are  a  slayer  of  your  teacher !     Verily,  you  are  a 
blayer  of  a  Brahman  !  " 

3.  But  if,  when  the  vital  breath  has  departed  from  them, 
one  should  even  shove  them  with  a  poker  and  burn  up  every 
bit  of  them,1  people  would  not  say  to  him:   "You  are  a 
slayer  of  your  father,"  nor  "  You  are  a  slayer  of  your  mother/1 

1  In  the  cremation-pile. 

258 


CHANDOGYA   UPANISHAD          [-7.19.1 

nor  '-You  are  a.  slayer  of  youi  brother,33  nor  "  You  are  a  slayer 
of  your  sister,"  nor  C£  You  are  a  slayer  of  your  teacher,"  nor 
"  You  are  a  slayer  of  a  Brahman/3 

4-  For  indeed,  vital  breath  (prdna)  is  all  these  things. 
Verily,  he  who  sees  this,  thinks  this,  understands  this,  becomes 
a  supeiior  speaker.  Even  if  people  should  say  to  him  Vfc  You 
are  a  superior  speaker,"  he  should  say  cc  I  am  a  superior 
speaker."  He  should  not  deny  it. 

SIXTEENTH  KHANDA 

i .  But  he,  verily,  speaks  superiorly  who  speaks  superiorly 
with  Truth  (satya).' 

'  Then  I,  Sir  would  speak  superiorly  with  Truth.' 
*  But  one  must  desire  to  understand  the  Truth/ 
1  Sir,  I  desire  to  understand  the  Truth/ 


SEVENTEENTH  KHANDA 

i.  'Verily,  when  one  understands,  then  he  speaks  the  Tiuth. 
One  who  does  not  understand,  does  not  speak  the  Truth. 
Only  he  who  understands  speaks  the  Truth.  But  one  must 
desire  to  understand  Understanding  (vtjnaiia)' 

1  Sir,  I  desire  to  understand  Understanding-/ 

o 

EIGHTEENTH  KHANDA 

i.  "Verily,  when  one  thinks,  then  he  understands.  Without 
thinking  one  does  not  understand.  Only  after  having  thought 
does  one  understand.  But  one  must  desire  to  understand 
Thought  (mat^): 

1  Sir,  I  desire  to  understand  Thought/ 

NINETEENTH  KHANDA 

i.  f  Verily,  when  one  has  Faith,  then  he  thinks.  One  who 
has  not  Faith  does  not  think.  Only  he  who  has  Faith  thinks. 
But  one  must  desire  to  understand  Faith  (sraddha)* 

f  Sir,  I  desire  to  understand  Faith/ 

259  S2 


7.30.I-]          CHAXDOGYA    UPANISHAD 

TWENTIETH  KHAXDV 

i.  c  Verily,  when  one  grows  forth,  then  he  has  Faith.  One 
who  does  not  grow  forth  does  not  have  faith.  Only  he  who 
grows  forth  (ni&+  J stha]  has  faith.  But  one  must  desire  to 
understand  the  Growing  Forth  (nih~sthd).3 

1  Sir,  I  desire  to  understand  the  Growing  Forth.' 

T\VEXTY-HRST   KilAXDA 

i.  e  Verily,  \vhen  one  is  active,  then  he  grows  forth.  Without 
being  active  one  does  not  grow  forth  Only  by  activity  does 
one  grow  forth.  But  one  must  desire  to  understand  Activity 
(krti)! 

( Sir,  I  desire  to  understand  Activity.' 

T\\hXTY-SECOXD   KH  UXDA 

i.  'Veiily,  when  one  gets  Pleasure  for  himself,  then  he  is 
active.  Without  getting  Pleasuie  one  is  not  active.  Only  by 
getting  Pleasure  is  one  active.  But  one  must  desire  to  under- 
stand Pleasure  (snkha)? 

'  Sir,  I  desire  to  understand  Pleasure  ; 

TWENTY-THIRD   KHANDA 

I,  c  Verily,  a  Plenum  is  the  same  as  Pleasure.  There  is  no 
Pleasure  in  the  small  Only  a  Plenum  is  Pleasure.  But  one 
must  desire  to  understand  the  Plenum  (bhuman}" 

'  Sir.  I  desire  to  understand  the  Plenum.' 

T\\LXTY-FOURTH    KHAXDA 

i.  *  Where  one  sees  nothing  else,  hears  nothing  else,  under- 
stands nothing  else— that  is  a  Plenum.    But  where  one  sees 
something  else—that  is  the  small.     Verily,  the  Plenum  is  the 
same  as  the  immortal ;  but  the  small  is  the  same  as  the  mortal/ 
*  That  Plenum,  Sir— on  what  is  it  established  ?  ' 
C0n  its  own  greatness — unless,  indeed,  not  on  greatness  at 
all. 

Here  on  earth  people  call  cows  and  horses,  elephants  and 
gold,  slaves  and  wives,  fields  and  abodes  ''greatness."  I  do 

260 


CHANDOGYA   UPANISHAD          [-7.26.1 

not  speak  thus;    I  do  not  speak  thus/  said  he;    '  for  [in  that 
case]  one  thing  is  established  upon  another. 

T\\  ENTY-FIFTH   KHANDA 

1.  That  [Plenum],  indeed,  is  below.    It  is  above.   It  is  to  the 
west.     It  is  to  the  east.     It  is  to  the  south.     It  is  to  the  north. 
It,  indeed,  is  this  whole  world. — 

Now  next  the  instruction  with  regard  to  the  Ego  (ahamkara- 
desa). — 

' 1,  indeed,  am  below.  I  am  above  I  am  to  the  west.  I  am 
to  the  east.  I  am  to  the  south.  I  am  to  the  north.  I,  indeed, 
am  this  whole  world.' — 

2.  Now  next  the  instruction  with  regaid  to  the  soul  (dtrnd- 
dcsa).— 

6  The  Soul  (Atman),  indeed,  is  below.  The  Soul  is  above 
The  Soul  is  to  the  west.  The  Soul  is  to  the  east.  The  Soul 
is  to  the  south.  The  Soul  is  to  the  noith.  The  Soul,  indeed, 
is  this  whole  world. 

Verily,  he  who  sees  this,  who  thinks  this,  who  understands 
this,  who  has  pleasure  in  the  Soul,  who  has  delight  in  the  Soul, 
who  has  intercourse  with  the  Soul,  \\ho  has  bliss  in  the  Soul- 
he  is  autonomous  (sva-raj)  ;  he  has  unlimited  freedom  in  all 
worlds.  But  they  who  know  otherwise  than  this,  are  hetero- 
nomous  (anya-rajaii) ;  they  have  perishable  worlds ;  in  all 
worlds  they  have  no  freedom. 

TWENTY-SIXTH  KHANDA 

i.  Verily,  for  him  who  sees  this,  who  thinks  this,  who 
understands  this,  Vital  Breath  (p-ana)  arises  from  the  Soul 
(Atman)  ;  Hope,  from  the  Soul ;  Memory,  from  the  Soul  ; 
Space  (akaia),  from  the  Soul ,  Heat,  from  the  Soul ;  Water, 
from  the  Soul ;  appearance  and  disappearance,  from  the  Soul ; 
Food,  from  the  Soul ;  Strength,  from  the  Soul ;  Understanding, 
from  the  Soul ;  Meditation,  from  the  Soul ;  Thought,  from  the 
Soul;  Conception,  from  the  Soul;  Mind,  from  the  Soul; 
Speech,  from  the  Soul ;  Name,  from  the  Soul ;  sacred  sayings 
(mantra}^  from  the  Soul ;  sacred  works  (karma),  from  the 
Soul  ;  indeed  this  whole  world,  from  the  Soul.' 

361 


7.26.2-]          CHANDOGYA  UPANISHAD 

2.  As  to  this  there  is  the  following  verse : — 

The  seer  sees  not  death, 
Nor  sickness,  nor  any  distress. 
The  seer  sees  only  the  All, 
Obtains  the  All  entirely. 

That  [Soul]  is  onefold,  is  threefold,  fivefold,  sevenfold,  and  also 
ninefold ; 

Again,  declared  elevenfold, 
And  hundred-and-eleven-fold, 
And  also  twenty-thousand-fold.1 

In  pure  nourishment  (ahara-suddhi)  there  is  a  pure  nature 
(sattva-htddki).  In  a  pure  nature  the  traditional  doctrines 
(smrfi)  become  firmly  fixed.  In  acquiring  the  traditional 
doctrines  there  is  release  from  all  knots  [of  the  heart].  To  such 
a  one2  who  has  his  stains  wiped  away  the  blessed  Sanat- 
kumara  shows  the  further  shore  of  darkness.  People  call  him 
Skanda  3 — yea.  they  call  him  Skanda. 


EIGHTH  PRAPATHAKA 
Concerning  the  nature  of  the  soul 

FIRST  KHANDA 
The  universal  real  Soul,  within  the  heart  and  in  the  world 

j.  Om\  [The  teacher  should  say:]  'Now,  what  is  here  in 
this  city  of  Brahma,4  is  an  abode,  a  small  lotus-flower.6 
Within  that  is  a  small  space.  What  is  within  that,  should  be 
searched  out ;  that,  assuredly,  is  what  one  should  desire  to 
understand/ 

2.  If  they  [i.e.  the  pupils]  should  say  to  him :  c  This  abode, 

1  For  this  same  idea  of  the  indefinite  self-indmduation  of  ultimate  reality  see 
Maitri  5.  2. 

2  As,  for  example,  Xarada,  the  instruction  of  whom  by  Sanatkumara  forms  this 
entire  Seventh  Prapathaka  up  to  this  point. 

8  Meaning,  etymo  logically,  'the  Leaper[-over] .'  Perhaps  the  idea  of  this 
apparently  later  addition  is,  that  the  teacher  of  this  Upanishadic  doctnne,  which 
<  overcomes  *  darkness,  is  compared  to— indeed,  is  identified  with— Skanda,  god  of 
war  in  later  Hinduism,  the  leader  of  hosts. 

*  Explained  by  Sankara  as  *  the  body.* 

5  Explained  by  3ankara  as  *  the  heart.' 


CHANDOGYA    UPANISHAD  [-8.1.6 

the  small  lotus-flower  that  is  here  in  this  city  of  Brahma,  and 
the  small  space  within  that— what  is  there  there  which  should 
be  searched  out,  which  assuredly  one  should  desite  to  under- 
.stand  ?5  [3]  he  should  say  :  '  As  far,  verily,  as  this  world-space 
(ayam  akasa)  extends,  so  far  extends  the  space  within  the 
heart.  Within  it,  indeed,  are  contained  both  heaven  and  earth, 
both  fire  and  wind,  both  sun  and  moon,  lightning  and  the  stars, 
both  what  one  possesses  here  and  what  one  does  not  po&se^ ; 
everything  here  is  contained  within  it.3 

4.  If  they  should  say  to  him  :  '  If  within  this  city  of  Brahma 
is  contained  everything  here,  all  beings  as  well  as  all  desires, 
when  old  age  overtakes  it  or  it  perishes,  what  is  left  over  thei  e- 
from  ?  '  [5]  he  should  say  :  e  That  does  not  grow  old  with  one3* 
old  age  ;  it  is  not  slain  \\ith  one's  murder.  That1  is  the  real 
city  of  Brahma.  In  it  desires  are  contained.  That  is  the  Soul 
(Atman),  free  from  evil,  ageless,  deathless,  sorrowless,  hunger- 
less,  thirstless,  whose  desire  is  the  Real,  whose  conception  is  the 
Real. 

For,  just  as  here  on  eaith  human  beings  follow  along  m 
subjection  to  command  ;  of  whatever  object  they  are  desirous, 
whether  a  realm  or  a  part  of  a  field,  upon  that  they  live 
dependent  2 — 

6.  As  here  on  eaith  the  world  which  is  won  by  work  (karma- 
fita  lokd)  becomes  destroyed,  even  so  there  the  world  which  is 
won  by  merit  (pnnya-jita  loka]  becomes  destroyed. 

Those  who  go  hence  without  here  having  found  the  Soul 
(Atman)  and  those  real  desires  (satya  kdma} — for  them  in  all 
the  worlds  there  is  no  freedom.  But  those  who  go  hence 
having  found  here  the  Soul  and  those  real  desires — for  them  in 
all  worlds  there  is  freedom. 

1  And  not  the  body. 

2  The  apodosis  of  this  comparison  seems  to  be  lacking      However,  the  general 
idea  is  doubtless  the  same  as  in  the  following  prophecies:  i.e.  they  who  in  this 
life  are  slaves  to  the  dictates  of  desire  like  the  slaves  of  a  ruler,  will  continue 
unchanged  in  the  hereafter.    Whitney,  in  his  review  of  4  Bohtlmgk's  Upanishach ' 
m  the  American  Journal  of  Philology,  vol.  ii}  p   429,  interprets  the  protasis 
somewhat  differently  :  *  "  For  just  as  here  subjects  (of  a  king  who  leads  them  into 
a  new  territory)  settle  down  according  to  order,  [and]  whatever  direction  their 
desires  take  them  to,  what  region,  what  piece  of  ground,  that  same  they  severally 
live  upon  " — so,  we  are  to  understand,  is  it  also  in  the  other  world ;  one's  desires 
determine  his  condition  there/ 

263 


8.2i-]  CIIAXDOGYA    UPANISHAD 

SECOND  KHANDA 

1.  If  he  becomes  desirous  of  the  world  of  fathers,  meiely 
out  of  his  conception  (samkalpa)  fathers  arise.     Possessed  of 
that  \\orld  of  fatheis,  he  is  happy. 

2.  So,  if  he  becomeb  desirous  of  the  world  of  mothers,  meiely 
out  of  his  conception  motheis  arise.     Possessed  of  that  world 
of  mothers,  he  is  happy. 

3.  So,  if  he  becomes  desirous  of  the  world  of  bi  others,  merely 
out  of  his  conception  brothers  arise.     Possessed  of  that  world 
of  brothers,  he  is  happy. 

4.  So,  if  he  becomes  deshous  of  the  world  of  sisteis,  merely 
out  of  his  conception  sisters  arise.     Possessed  of  that  world  of 
sisteis,  he  is  happy. 

5.  So,  if  he  becomes  desirous  of  the  world  of  friends,  merely 
out  of  his  conception  friends  arise.     Possessed  of  that  world  of 
friends,  he  is  happy. 

6.  So,  if  he  becomes  desirous  of  the  world  of  perfume  and 
garlands,  merely  out  of  his  conception  perfume  and  garlands 
arise.     Possessed  of  that  world  of  perfume  and  garlands,  he  is 
happy. 

7.  So,  if  he  becomes  desirous  of  the  world  of  food  and  drink, 
merely  out  of  his  conception  food  and  drink  arise.     Possessed 
of  that  world  of  food  and  drink,  he  is  happy. 

8.  So,  if  he  becomes  desirous  of  the  world  of  song  and  music, 
merely  out  of  his  conception  song  and  music  arise.     Possessed 
of  that  world  of  bong  and  music,  he  is  happy. 

9.  So,  if  he  becomes  desirous  of  the  world  of  women,  merely 
out  of  his  conception  women  arise.     Possessed  of  that  world  of 
•\\omen,  he  is  happy. 

10.  Of  whatever  object  he  becomes  desirous,  whatever  desire 
he  desires,  merely  out  of  his  conception  it  arises.     Possessed  of 
it,  he  is  happy. 

THIRD  KHANDA 

i .  These  same  are  real  desires  (satya  kama)  with  a  covering 
of  what  is  false.  Although  they  are  real,  there  is  a  covering 
that  is  false. 

For  truly,  whoever  of  one's  [fellows]  departs  hence,  one  does 
not  get  him  [back]  to  look  at  here. 

264 


CHAXDOGYA    UPANISHAD  |_-'s-4-2 

2.  But  those  of  one's  [fellous]  who  are  alive  there,  and  those 
who  have  departed,  and  whatever  else  one  desires  but  does 
not  get — all  this  one  finds  by  going  in  there  [i.e.  in  the  Soul]  ; 
for  there,  truly,  are  those  real  desires  of  his  which  have  a  cover- 
ing of  what  is  false. 

So,  just  as  those  who  do  not  know  the  spot  might  go  over 
a  hid  treasuie  of  gold  again  and  again,  but  not  find  it,  even 
so  all  creatures  here  go  day  by  day  to  that  Brahma-world 
(bra/ima-loka)  [in  deep  sleep],  but  do  not  find  it  ;  for  truly 
they  are  carried  astiay  by  what  is  false. 

3  Verily,  this  Soul  (Atman)  is  in  the  heait.  The  etymolo- 
gical explanation  (nirnkta)  thereof  is  this .  This  one  is  in  the 
heart  (hrdy  ay  am) ;  theiefore  it  is  the  heait  (hrdayam}.  Day 
by  day,  verily,  he  who  knows  this  goes  to  the  heavenly  world 
(svarga  I  ok  a). 

4.  Now,  that  serene  one l  who,  rising  up  out  of  this  body, 
i  caches  the  highest  light  and  appears  with  his  own  form—he 
is  the  Soul  (Atman)/  said  he  [i.e.  the  teacher].  c  That  is  the 
immortal,  the  fearless.  That  is  Brahma.' 

Verily,  the  name  of  that  Brahma  is  the  Real  (satyam). 

5  Verily,  these  are  the  three  syllables,  sat-ti-yam?  The 
sat  (Being)— -that  is  the  immortal.  The  ti — that  is  the  mortal.-" 
Now  the  yam — with  that  one  holds  the  two  together.  Because 
with  it  one  holds  (Vyam)  the  two  together,  therefore  it  is  yam. 
Day  by  day,  verily,,  he  who  knows  this  goes  to  the  heavenly 
world. 

FOURTH  K HAND A 

1.  Now,  the  Soul   (Atman)   is  the  bridge   [or,  dam],  the 
separation  for  keeping  these  worlds  apait.     Over  that  bridge 
[or,  darn]  there  cross  neither  day,  nor  night,  nor  old  age,  nor 
death,  nor  sorrow,  nor  well-doing,  nor  evil-doing. 

2.  All  evils  turn  back  therefrom,  for  that  Brahma-world  is 
freed   from   evil.     (2)    Therefore,  verily,  upon  crossing  that 
bridge,  if  one  is  blind,  he  becomes  no  longer  blind ;  if  he  is 
sick,   he  becomes  no   longer  sick.    Therefore,  verily,  upon 

1  That  is,  the  soul  in  deep  sleep. 

2  Another  analytic  explanation  of  the  word  satyam  occurs  at  Brih.  5.  5.  I. 

3  Perhaps  on  the  ground  that  the  sound  ti  is  contained  in  the  word  martya, 
meaning  '  mortal ' 

265 


K.4.3-1  CHAXDOGYA   UPANTSHAD 

ciossing  that  bridge,  the  night  appears  even  as  the  day,  for 
that  Brahma-world  is  ever  illumined. 

3.  But  only  they  who  find  that  Brahma-world  through  the 
chaste  life  of  a  student  of  sacred  knowledge  (brahmacarya) — 
only  they  possess  that  Brahma-world.  In  all  worlds  they 
possess  unlimited  freedom. 

FIFTH  K  HAND  A 

The  true  way  to  the  Brahma- world,  through  a  life  of 
abstinent  religious  study 

1.  Now,  what   people   call  •  saciifice '  (yajna\  is  really  the 
chaste  life  of  a  student  of  sacred  knowledge  (brahmacarya],  for 
only  through  the  chaste  life  of  a  student  of  sacred  knowledge 
does  he  who  is  a  knower  (yajnatr)  find  that  [world]. 

Now,  what  people  call  lwhat  has  been  sacrificed5  (is tarn)  is 
really  the  chaste  life  of  a  student  of  sacred  knowledge,  for  only 
after  having  searched  (istva)  with  the  chaste  life  of  a  student  of 
sacred  knowledge  does  one  find  the  Soul  (Atman^. 

2.  Now,  what  people  call  *  the  protracted  sacrifice '  (sattra- 
yana)  is  really  the  chaste  life  of  a  student  of  sacred  knowledge, 
for  only  through  the  chaste  life  of  a  student  of  sacred  know- 
ledge does  one  find  the  protection  (trdna)  of  the  real  (sat)  Soul 
(Attnan). 

Now,  what  people  call  '  silent  asceticism  '  (mauna)  is  really 
the  chaste  life  of  a  student  of  sacred  knowledge,  for  only  in 
finding  the  Soul  through  the  chaste  life  of  a  student  of  sacied 
knowledge  does  one  [really]  think  (manute). 

3-  Now,  what  people  call  'a  course  of  fasting3  (an-asakayana1) 
is  really  the  chaste  life  of  a  student  of  sacred  knowledge,  for 
the  Soul  ^Atman)  which  one  finds  through  the  chaste  life  of 
a  student  of  sacred  knowledge  perishes  not  (na  nasyati). 

Now,  what  people  call '  betaking  oneself  to  hermit  life  in  the 
forest1  (aranyayana)  is  really  the  chaste  life  of  a  student  of 
sacred  knowledge.  Verily,  the  two  seas  in  the  Brahma-world, 
in  the  third  heaven  from  here,  are  Ara  and  Nya.  There  is 
the  lake  Airammadlya  ('Affording  Refreshment  and  Ecstasy'); 

1  According  to  another  possible  division  of  the  compound  word  which  Sankaia 
seems  to  have  adopted,  <x-nai<&a~ayana,  it  would  mean  *  entrance  into  the 
unpenshing.' 

266 


CIIAXDOGYA    UPANISHAD  | -8.6.6 

thcie,  the  fig-tree  bomasd\ana  ('  the  Soma->ieldmg ') ;  there, 
Brahma's  citadel,  Aparajita  (c  the  Unconquered '),  the  golden 
hall  of  the  Lord  (prab/ut). 

4  But  only  they  who  find  those  two  seas,  Ara  and  Nya,  in 
the  Brahma-world  through  the  chaste  life  of  a  student  of  sacred 
knowledge— only  they  possess  that  Brahma-world.  In  all  the 
worlds  they  possess  unlimited  freedom. 

SIXTH  KHANDA 
Passing  out  from  the  heart  through  the  sun  to  immortality 

L.  Now,  as  for  these  arteries  of  the  heart — they  arise  from 
the  finest  essence,  which  is  reddish  brown,  white,  blue,  yellow, 
and  red  :  so  it  is  said.  Verily,  yonder  sun  is  reddish  brown  , 
it  is  white  ;  it  is  blue  ,  it  is  yellow  ;  it  is  red. 

2.  Now,  as  a  great  extending  highway  goes  to  two  villages, 
this  one  and  the  yonder,  even  so  these  lays  of  the  sun  go  to 
two   worlds,  this   one   and   the   yonder.     They  extend  from 
yonder  sun,  and  creep  into  these  arteries.     They  extend  from 
these  arteries,  and  creep  into  yonder  sun. 

3.  Now,  when  one  is  thus  sound  asleep,  composed,  serene, 
he  knows  no  dream  ,  then  he  has  crept  into  these  arteries  ;  so 
no  evil  touches  him,  for  then  he  has  reached  the  Bright  Power 
(tejas). 

4  Now,  when  one  thus  becomes  reduced  to  weakness,  those 
sitting  around  say  '  Do  you  know  me  ?  '  *  Do  you  know 
me  > '  As  long  as  he  has  not  depaited  from  this  body,  he 
knows  them. 

5.  But  when  he  thus  departs  from  this  body,  then  he  ascends 
upward  with  these  very  rays  of  the  sun.     With  the  thought  of 
Oin^  verily,  he  passes  up.     As  quickly  as  one  could  direct  his 
mind  to  it,  he  comes  to  the  sun.     That,  verily,  indeed,  is  the 
world-door,   an   entrance   for  knowers,  a   stopping   foi    non- 
knowers. 

6.  As  to  this  there  is  the  following  verse  . — 
There  are  a  hundred  and  one  aiteries  of  the  heait* 
One  of  these  passes  up  to  the  ciown  of  the  head. 
Going  up  by  it,  one  goes  to  immortality. 

The  others  are  for  departing  in  various  diiections.1 
1  Thib  stanza  recnrs  at  Katha  6.  16. 
267 


8-71-1  CHANDOGVA    UPANISHAD 

StAENTH  KHAXDA 

The  progressive  instruction  of  Indra  by  Prajapati 
concerning  the  real  self 

1.  '  The  Self  (Atman),  which  is  free  from  evil,  ageless,  death- 
less, sorro\vless,  hungerless,  thirstless.,  whose  desire  is  the  Real, 
whose  conception  is  the  Real — He  should   be  searched  out, 
Him  one  should  desire  to  understand.     He  obtains  all  worlds 
and  all  desires  who  has  found  out  and  who  understands  that 
Self/ — Thus  spake  Prajapati. 

2.  Then  both  the  gods  and  the  devils  (deva-asurd)  heard  it. 
Then  they  said      l  Come '     Let  us  search  out  that  Self,  the 
Self  by  searching  out   whom  one  obtains  all  worlds  and  all 
desires1 ' 

Then  Indra  fiom  among  the  godb  went  forth  unto  him,  and 
Virocana  from  among  the  devils.  Then,  without  communicating 
with  each  other,  the  two  came  into  the  presence  of  Prajapati, 
fuel  in  hand.1 

3.  Then  for  thirty-two  years  the  two  lived  the  chaste  life  of 
a  student  of  sacred  knowledge  (brahmacarya) 

Then  Prajapati  said  to  the  two :  { Desiring  what  have  you 
been  living  ? ' 

Then  the  two  said  :  *  '•  The  Self  (Atrnan),  which  is  free  from 
evil,  ageless,  deathless,  sorrowless,  hungerless,  thirstless,  whose 
desire  is  the  Real,  whose  conception  is  the  Real— He  should 
be  searched  out,  Him  one  should  desire  to  understand.  He 
obtains  all  worlds  and  all  desires  who  has  found  out  and  who 
understands  that  Self."— Such  do  people  declare  to  be  your 
words,  Sir.  We  have  been  living  desiring  Him.' 

4.  Then  Prajapati  said  to  the  two  .  l  That  Person  who  is  seen 
in  the  eye— He  is  the  Self  (Atman)  of  whom  I  spoke.2     That 
is  the  immortal,  the  fearless.     That  is  Brahma.' 

'  But  this  one,  Sir,  who  is  observed  in  water  and  in  a  mirror — 
which  one  is  he  ? ' 
1  The  same  one,  indeed,  is  observed  In  all  these,'  said  he. 

1  In  token  of  discipleship. 

2  Or  the  text  might  be  tianslated  •  {  '*  That  Peison  who  is  seen  in  the  eye He 

is  the  Self,"  said  he.    «f  That  is  the  immortal,  the  fearless.     That  is  Brahma." ' 
Such  quite  certainly  is  the  translation  of  the  very  same  words  which  have  already 
occurred  in  4  15   i. 

268 


CIlAXDOGYA    UPANISHAD  |    8.85 

KrOHTIf    KlIANDA 

1.  c  Look  at  yourself  in  a  pan  of  \vater.     Anything  that  you 
do  not  understand  of  the  Self,  tell  me.' 

Then  the  two  looked  in  a  pan  of  watci. 
Then  Prajapati  said  to  the  two  :  '  What  do  you  .^ec  3  ' 
Then  the  two  said.  l  We  see  eveiything  heie,  Sir,  a  Self 
corresponding  exactly,  even  to  the  hair  and  finger-nails  J ' 

2.  Then  Prajapati  said  to  the  two  •  4  Make  yourselves  \vell- 
ornamented,  well-dressed,  adorned,  and  look  in  a  pan  of  \\ater.3 

Then  the  two  made  themselves  well-ornamented,  well-dressed, 
adorned,  and  looked  in  a  pan  of  water. 

Then  Prajapati  said  to  the  two  :  '  What  do  you  see  ° ' 

3.  Then  the  two  said  •  'Just  as  we  oursehes  are  here,  Sir, 
well-ornamented,  well-dressed,  adoined — so   there,  Sn,  \\eli- 
ornamented,  well-dressed,  adoined ' 

c  That  is  the  Self,'  said  he.  £  That  is  the  immortal,  the  fear- 
less. That  is  Brahma.' 

Then  with  tranquil  heait  (santa-hrdaya)  the  two  went  forth 

4.  Then  Prajapati  glanced  after  them,  and  said :  <•  They  go 
without  having  comprehended,  without  having  found  the  Self 
(Atman)        Whosoever   shall    have   such    a    mystic   doctrine 
(upanisad),  be  they  gods  or  be  they  devils,  they  shall  peiibh.' 

Then  with  tranquil  heart  Virocana  came  to  the  devils.  To 
them  he  then  declared  this  mystic  doctrine  (upamsad)  :  £  One- 
self (atman}1  is  to  be  made  happy  here  on  earth.  Oneself 
is  to  be  waited  upon.  He  who  makes  his  own  self  (atman\ 
happy  here  on  earth,  who  waits  upon  himself—  he  obtains  both 
worlds,  both  this  woild  and  the  yonder.7 

5.  Therefore  even  now  here  on  earth  they  .say  of  one  who  is 
not  a  giver,  who  is  not  a  believer  (a-sraddadhdna\^  who  is  not 
a  sacrifice^  *  Oh !  devilish  (astir a) f '  for  such  is  the  doctrine 
(upamsad)  of  the  devils.     They  adorn  the  body  (sarira]  of 
one  deceased  with  what  they  have  begged,  with  dress,  \\ith 
ornament,  as  they  call  it,  for  they  think  that  thereby  they  will 
win  yonder  world. 

1  Besides  meaning  '  oneself,'  as  it  evidently  does  both  in  this  paragraph  and  in 
the  beginning  of  the  following  paragraph,  the  word  Stman  may  also  have  the 
connotation  4  one's  body/  which  seems  to  be  the  meaning  in  the  latter  half  of  the 
following  paragraph. 

269 


8.9-I-]  CHANDOGYA   UPANISHAD 


NINTH  KIIANDA 

i.  But  then  Indra,  even  before  reaching  the  gods,  saw  this 
danger  .  £  Just  as,  indeed,  that  one  [i.e.  the  bodily  self]  is  well- 
ornamented  when  this  body  (sartra)  is  well-omamented  well- 
dressed  when  this  is  well-dressed,  adorned  when  this  is  adorned, 
even  so  that  one  is  blind  when  this  is  blind,  lame  when  this  is 
lame,  maimed  when  this  is  maimed.  It  perishes  immediately 
upon  the  perishing  of  this  body.  I  see  nothing  enjoyable  in 
this.' 

a.  Fuel  in  hand,  back  again  he  came  Then  Prajfipati  said 
to  him  •  '  Desiring  what  O  Maghavan  ('  Munificent  One'),  have 
you  come  back  again,  since  you  along  with  Virocana  went  forth 
with  tranquil  heart  ?  ' 

Then  he  said  :  '  Just  as,  indeed,  that  one  [i.e.  the  bodily  self] 
is  well-ornamented  when  this  body  is  well-ornamented,  well- 
dressed  when  this  is  well-dressed,  adorned  when  this  is  adorned, 
even  so  it  is  blind  when  this  is  blind,  lame  when  this  is  lame, 
maimed  when  this  is  maimed.  It  perishes  immediately  upon 
the  perishing  of  this  body.  I  see  nothing  enjoyable  in  this.' 

3.  c  He  is  even  so,  O  Maghavan,1  said  he.  £  However,  I  will 
explain  this  further  to  you.  Live  with  me  thirty-two  years 
more.' 

Then  he  lived  with  him  thirty-two  years  more. 

To  him  [i.e.  to  Indra]  he  [i.e.  Prajapati]  then  said  • — 

TENTH  KHANDA 

_i.  *  He  who  moves  about  happy  in  a  dream — he  is  the  Self 
(Atman)/  said  he.  '  That  is  the  immortal,  the  fearless.  That 
is  Brahma.* 

Then  with  tranquil  heart  he  [i.e.  Indra]  went  forth. 

Then,  even  before  reaching  the  gods,  he  saw  this  danger  : 
'  Now,  even  if  this  body  is  blind,  that  one  [i.e.  the  Self,  Atman] 
is  not  blind.  If  this  is  lame,  he  is  not  lame.  Indeed,  he  does 
not  suffer  defect  through  defect  of  this.  [2]  He  is  not  slain 
with  one's  murder.  He  is  not  lame  with  one's  lameness. 
Nevertheless,  as  It  were  (iva\  they  kill  him  j  as  it  were,  they 

270 


CHANDOGYA  UPANISHAD          [-8.11.* 

unclothe1  him;  as  it  were,  he  comes  to  expeiience  what  Ls 
unpleasant ;  as  it  were,  he  even  weeps  I  see  nothing  enjoy- 
able in  this/ 

3.  Fuel  in  hand,  back  again  he  came.  Then  Prajapati  said 
to  him:  <  Desiring  what,  0  Maghavan,  have  you  come  back- 
again,  since  you  went  forth  with  tranquil  heart?' 

Then  he  said  :  '  Now,  Sir,  even  if  this  body  is  blind,  that  one 
[i.e.  the  Self]  is  not  blind.  If  this  is  lame,  he  is  not  lame. 
Indeed,  he  does  not  suffer  defect  through  defect  of  this.  [4]  He 
is  not  slain  with  one's  murder.  He  is  not  lame  \\ith  one's 
lameness.  Nevertheless,  as  it  were,  they  kill  him  ,  as  it  \\eie, 
they  unclothe1  him;  as  it  were,  he  comes  to  expeiience  nhat 
is  unpleasant;  as  it  were,  he  even  weeps.  I  sec  nothing- 
enjoyable  in  this.' 

'He  is  even  so,  O  Maghavan/  said  he.  'However,  I  \\ill 
explain  this  further  to  you.  Live  with  me  thirty-two  years 
more/ 

Then  he  lived  with  him  thirty-two  years  more. 

To  him  [i.  e.  to  Indra]  he  [i.  e.  Prajapati]  then  said  — 


ELEVENTH  KHANDA 

i.  '  Now,  when  one  is  sound  asleep,  composed,  serene,  and 
knows  no  dieam — that  is  the  Self  (Atman),'  said  he.  ;  That  is 
the  immortal,  the  fearless.  That  is  Brahma ' 

Then  with  tranquil  heart  he  went  forth. 

Then,  even  before  reaching  the  gods,  he  saw  this  danger : 

*  Assuredly,  indeed,  this  one  does  not  exactly  know  himself 
(dtmanam)  with  the  thought  "  I  am  he,"  nor  indeed  the  things 
here.     He  becomes  one  who  has  gone  to  destruction.     I  see 
nothing  enjoyable  in  this/ 

a.  Fuel  in  hand,  back  again  he  came.  Then  Prajapati  said 
to  him :  *  Desiring  what,  O  Maghavan,  have  you  come  back 
again,  since  you  went  forth  with  tranquil  heart  ^  * 

Then  he  [i.  e.  Indra]  said  :  '  Assuredly,  this  [self]  does  not 
exactly  know  himself  with  the  thought  "  I  am  he,"  nor  indeed 

1  Reading  Tncchadayanti  with  all  the  texts,  from  +/chad.  However,  the  Com. 
explains  as  'they  chase.*  The  parallel  passage  in  Brih  4  3.  20  has  vuchayayatt 

*  tear  to  pieces/  from  */cka. 

271 


8.  EI  2-]          CHANDOGYA   UPANISHAD 

the  things  here.     He  becomes  one  who  has  gone  to  destruc- 
tion.    I  see  nothing  enjoyable  in  this.' 

3.  *  He  is  even  so,  0  Maghavan,'  said  he.     <  However,  I  will 
explain  this  further  to  you,  and  there  is  nothing  else  besides 
this.     Live  with  me  five  years  more.' 

Then  he  lived  with  him  five  years  more. — That  makes  one 
hundred  and  one  years.  Thus  it  is  that  people  say,  '  Verily, 
for  one  hundred  and  one  years  Maghavan  lived  the  chaste  life 
of  a  student  of  sacred  knowledge  (brahmacarya)  with  Pra- 
japati.' — 

To  him  [i  e.  to  Indra]  he  [i.e.  Prajapati]  then  saicl  — 

T\\'ELtTH  KHANDA 

1.  '  O  Maghavan,  verily,  this  body  (sarira)  is  mortal.    It  has 
been  appropriated  by  Death  (Mrityu).    [But]  it  is  the  standing- 
ground  of  that  deathless,  bodiless  Self  (Atman).     Verily,  he 
who  is  incorporate  has  been  appropriated  by  pleasure  and  pain. 
Verily,  there  is  no  freedom  from  pleasure  and  pain  for  one  while 
he  is  incorporate.     Verily,  while  one  is  bodiless,  pleasure  and 
pain  do  not  touch  him. 

2.  The  wind  is  bodiless.     Clouds,  lightning,  thunder — these 
are  bodiless.    Now  as  these,  when  they  arise  from  yonder  space 
and  reach  the  highest  light,  appear  each  with  its  own  form, 
[3]  even  so  that  serene  one  (samprasada),  when  he  rises  up 
from  this  body  (sarira)  and  reaches  the  highest  light,  appears 
with  his  own  fo* m.    Such  a  one  is  the  supreme  person  (uttama 
purusa).     There  such  a  one  goes  around  laughing,  sporting, 
having   enjoyment  with  women    or  chariots    or  friends,   not 
remembeiing  the  appendage  of  this  body.     As  a  draft-animal 
i&  yoked  in  a  wagon,  even  so  this  spirit  (prana]  is  yoked  in  this 
body. 

4.  Now,  when  the  eye  is  directed  thus  toward  space,  that  is 
the  seeing  person  (caksusa  pitrusa ) ;  the  eye  is  [the  instrument] 
for  seeing.    Now,  he  who  knows  "  Let  me  smell  this" — that  is 
the  Self  (Atman) ;   the  nose  is  [the  instrument]  for  smelling. 
Now,  he  who  knows  "  Let  me  utter  this JJ — that  is  the  Self;  the 
voice  is  [the  instrument]  for  utterance.     Now,  he  who  knows 
'•  Let  me  hear  this  " — that  is  the  Self;  the  ear  is  [the  instrument] 
for  hearing. 


CHANDOGYA   UPANISHAD         [-8.14.1 

5.  Now,  he  who  knows  "Let  me  think  this" — that  is,  the 
Self,  the  mind  (manas)  is  his  divine  eye  (daiva  cakstt).     He, 
verily,  with  that  divine  eye  the  mind,  sees  desires  here,  and 
experiences  enjoyment. 

6.  Verily,  those  gods  who  are  in  the  Brahma-world l  rever- 
ence that  Self.     Therefore  all  worlds  and  all  desires  have  been 
appropriated  by  them.     He  obtains  all  worlds  and  all  desires 
who  has  found  out  and  who  understands  that  Self  (Atman).' 

Thus  spake  Prajapati — yea,  thus  spake  Prajapati  ! 


THIRTEENTH  KIIAXDA 
A  paean  of  the  perfected  soul 

i.  From  the  daik  I  go  to  the  varicolored.  From  the  vari- 
colored I  go  to  the  dark.  Shaking  off  evil,  as  a  horse  his  hairs  ; 
shaking  off  the  body  (sanra),  as  the  moon  releases  itself  from 
the  mouth  of  Rahu2 ;  I,  a  perfected  soul  (krtatman).  pass  into 
the  uncreated  Brahma- world — yea,  into  it  I  pass ' 

FOURTEENTH  KHANDA 
The  exultation  and  prayer  of  a  glorious  learner 

j.  Verily,  what  is  called  space  (dkdsa)  is  the  accomplisher  of 
name  and  form.3  That  within  which  they  are,  is  Brahma. 
That  is  the  immortal.  That  is  the  Self  (Atman.  Soul;. 

I  go  to  Prajapati's  abode  and  assembly-hall. 

I  am  the  glory  of  the  Brahmans  (brakmana),  the  glory  of  the 
princes  (rajan),  the  glory  of  the  people  (vis). 

I  have  attained  unto  glory. 

May  I,  who  am  the  glory  of  the  glories,  not  go  to  hoary  and 
toothless,  yea  to  toothless  and  hoary  and  driveling  [old  age]  ! 

Yea,  may  I  not  go  to  driveling  [old  age]  ! 

1  Who  received  this  instruction  from  Prajapati  through  Indra3  the  chief  of  the 
Vedic  gods. 

2  Referring  to  the  familiar  idea  that  an  eclipse  is  caused  by  the  dragon  Rahu's 
attempt  to  swallow  the  moon. 

3  f  Name  and  form '  is  the  Sanskrit  expression  for  the  modern  term  c  indi- 
viduality.' 


8.1-  i]  CHANDOGYA  UPANISHAD 

FIFTEENTH  KHANDA 
Final  words  to  the  departing  pupil 
i.  This  did  Brahma  tell  to  Prajapati;  Prajapati,  to  Manu  , 


j  to  human  beings  (praja). 
He  who  according  to  rule  has  learned  the  Veda  from  the 
family  of  a  teacher,  in  time  left  over  from  doing  work  for  the 
teacher  ;  he  who,  after  having  come  back  again,  in  a  home  of 
his  own  continues  Veda-study  in  a  clean  place  and  produces 
[sons  and  pupils]  ,  he  who  has  concentrated  all  his  senses  upon 
the  Soul  (Atman)  ;  he  who  is  harmless  (ahimsant)  toward  all 
things  elsewhere  than  at  holy  places  (ttrtha)1  —  he,  indeed,  who 
lives  thus  throughout  his  length  of  life,  reaches  the  Brahma- 
world  and  does  not  return  hither  again  —  yea,  he  does  not  return 
hither  again  ?- 

1  That  Is,  at  animal  sacrifices. 
-  That  is,  in  reincarnation. 


274 


TAITTIRIYA    UPANISHAD 

FIRST  VALLI 
(Siksha  Valll,  *  Chapter  concerning  Instruction 9) 

FIRST  ANUVAKA 

Invocation,  adoration,  and  supplication 
Oml 

Propitious  unto  us,  Mitra !    Propitious,  Yaruna ! 
Propitious  unto  us  let  Aryaman  be! 
Propitious  unto  us,  Indra !    Brihaspati ! 
Propitious  unto  us,  Vishnu,  the  Wide-strider ! * 
Adoration  to  Brahrna  !     Adoration  to  thee,  Vayu  ! 
Thou,  indeed,  art  the  perceptible  Brahma.     Of  thee,  indeed, 
the    perceptible    Brahma,  will  I  speak.     I  will  speak  of  the 
right  (rta).     I  will  speak  of  the  true.    Let  that  favor  me  !    Let 
that  favor  the  speaker !     Let  it  favor  me !     Let  it  favor  the 
speaker  ! 

Om  \     Peace  !  Peace  !  Peace  ! 

SECOND  ANUVAKA 
lesson  on  Pronunciation 

Om  \     We  will  expound  Pronunciation2: 

the  sound  (varnd) ; 

the  accent  (svara) ; 

the  quantity  (matra) ; 

the  force  (bald)  ; 

the  articulation  (sama)  ; 

the  combination  (santana). 
— Thus  has  been  declared  the  lesson  on  Pronunciation,2 

1  This  stanza  =  RV.  i.  90.  9,  a  hymn  to  the  All-Gods. 

2  In  the  summary  title  of  the  chapter,  which,  includes  various  instructions,  the 
word  iiksa  probably  has  its  general  meaning  of « Instruction.'     But  here—as  also  in 
Mund.  i.  i.  5 — it  has  a  specialized,  technical  meaning,  *  the  Science  of  Pronun- 
ciation/    As  the  first  stage  in  the  *  instruction  *  concerning  the  Vedas,  this  Is 
elaborated  as  the  formal  discipline  named  Siksha.  the  first  of  the  six  Vedangas 
('Limbs  of  the  Veda'}. 


i.3  i-]  TAITTIRIYA  UPANISHAD 

THIRD  ANUVAKA 
The  mystic  significance  of  combinations 

i.  Glory  (yasas)  be  with  us  two l ! 

Pre-eminence  in  sacred  knowledge  (brahma-varcasci)  be  with 
us  two l ! 

Now  next,  we  will  expound  the  mystic  meaning  (upamsad) 
of  combination  (samkztd)  in  five  heads : 
with  regard  to  the  world ; 
with  regard  to  the  luminaries ; 
with  regard  to  knowledge; 
with  regard  to  progeny  ; 
with  regard  to  oneself. 

Now,  with  regard  to  the  world. — 

The  earth  is  the  prior  form ;  the  heaven,  the  latter  form. 
Space  is  their  conjunction;  [2]  wind,  the  connection — Thus 
with  regard  to  the  world. 

Now,  with  regard  to  the  luminaries. — 

Fire  is  the  prior  form  ;  the  sun,  the  latter  form.  Water  is 
their  conjunction;  lightning,  the  connection. — Thus  with  regard 
to  the  luminaries. 

Now,  with  regard  to  knowledge. — 

The  teacher  is  the  prior  form ;  [3]  the  pupil,  the  latter  foim 
Knowledge  is  their  conjunction  ;  instruction,  the  connection. — 
Thus  with  regard  to  knowledge. 

Now,  with  regard  to  progeny, — 

The  mother  is  the  prior  form ;  the  father,  the  latter  form. 
Progeny  is  their  conjunction  ;  procreation,  the  connection. — 
Thus  with  regard  to  progeny. 

4.  Now,  with  regard  to  oneself. — 

The  lower  jaw  is  the  prior  form ;  the  upper  jaw,  the  latter 
form.  Speech  is  their  conjunction ;  the  tongue,  the  connec- 
tion.— Thus  with  regard  to  oneself. 

These  are  the  great  combinations.  He  who  knows  these 
combinations  thus  expounded,  becomes  conjoined  with  offspring, 
with  cattle,  with  pre-eminence  in  sacred  knowledge,  with  food, 
with  the  heavenly  world. 

1  That  is,  the  teacher  and  the  pupil. 
276 


TAITTIRIYA  UPANISHAD  [-1-4-3 

FOURTH  ANUVAKA 
A  teacher's  prayer 

i.  He  \\ho  is  pre-eminent  among  the  Vedic  hjmns  (chandas\  who 

is  the  all-formed  (yisva-rupa}, 
Who  has  sprung  into  being  from  immoitahty  abo\e  the  Vedic 

hymns  — 

Let  this  India  save  (*/spr)  me  \\ith  intelligence! 
O  God  (deva\  I  would  become  possessor  of  immortalitv  ' 
I\Iay  my  body  be  very  vigorous  ' 
May  my  tongue  be  exceeding  sweet! 
May  I  hear  abundantly  with  my  ears  ! 
Thou  art  the  sheath  of  Brahma, 
With  intelligence  covered  o'er' 
Guard  for  me  what  I  have  heard' 
[It  is  Prosperity]  who  brings,  extends, 
[-2]  And  long1  makes  her  own  — 
My  garments  and  co\\s, 
And  food  and  drink  alway. 
Therefore  bring  me  prosperity  (trz) 
In  wool,  along  with  cattle  ! 
Hail! 

May  students  of  sacred  knowledge  (braJimacann)  come  unto 
me  !  Hail  ! 

May  students  of  sacred  knowledge  come  apart  unto  me  1 


May  students  of  sacred  knowledge  come  forth  unto  me  ! 
Hail  1 

May  students  of  sacred  knowledge  subdue  themselves  !  Hail  ! 

May  students  of  sacred  knowledge  tranquillize  themselves  ! 
Hail  ! 

3.  May  I  become  glorious  among  men  !     Hail  ! 

May  I  be  better  than  the  very  rich  i     Hail  ! 

Into  thee  thyself,  O  Gracious  Lord  (bhaga],  may  I  enter  ! 
Hail  ! 

Do  thou  thyself,  O  Gracious  Lord,  enter  into  me  !     Hail  ! 

In  such  a  one,  a  thousandfold  ramified—  O  Gracious  Lord, 
in  thee  I  am  cleansed  !  Hail  ! 

1  If  the  reading  should  be  'dram  instead  of  ciram>  then  f  shortly.'  The  two 
following  lines,  whose  grammatical  structure  is  not  evident,  seem  to  interrupt  this 
sentence. 

277 


i. 4-3-]  TAITTIRIYA  UPANISHAD 

As  waters  run  downward,  as  months  into  the  year,  so, 
O  Establisher  (dhdtr)^  may  students  of  sacred  knowledge  run 
unto  me  from  all  sides  !  Hail  ! 

Thou  art  a  refuge  !     Shine  upon  me '     Come  unto  me  ' 

FIFTH  ANUVAKA 
The  fourfold  mystic  Utterances 

i.  Bhur\  Bhuvasl  Suvarl  Verily,  these  are  the  three 
Utterances  (uyakrti).  And  beside  these,  too,  Mahacamasya 
made  known  a  fourth,  namely  Mahas  (Greatness) !  That  is 
Brahma.  That  is  the  body  (atman)  ;  other  divinities  are  the 
limbs. 

Bhur,  verily,  is  this  world  ;  B/mvas,  the  atmosphere  ;  Suvar, 
yonder  world;  [a]  Mahas,  the  sun.  Verily,  all  worlds  are 
made  greater  (mahiyante)  by  the  sun. 

Bhur,  verily,  is  Agni  (Fire) ;  Bhuvas,  Vayu  (Wind) ;  Suvar, 
Aditya  (Sun) ;  Mahas,  the  moon.  Verily,  all  lights  are  made 
greater  by  the  moon. 

Bklir,  verily,  is  the  Rig  verses  ;  Bhuvas,  the  Saman  chants  ; 
Suvar,  the  Yajus  formulas;  [3]  Mahas,  sacied  knowledge 
(brahma).  Verily,  all  the  Vedas  are  made  greater  by  sacred 
knowledge. 

Bhur,  verily,  is  the  in-breath  (prdna] ;  Bhuvas,  the  out- 
breath  (apand) ;  Savor ^  the  diffused  breath  (vyanct) ;  Mahas, 
food  (anna).  Verily,  all  the  vital  breaths  (prdna)  are  made 
greater  by  food. 

Verily,  these  four  are  fourfold.  The  Utterances  are  four 
and  four.  He  who  knows  these,  knows  Brahma ;  to  him  all 
the  gods  bring  strength. 

SIXTH  ANUVAKA 

A  departing  person's  attainment  with  the  four  Utterances 
i.  This  space  that  is  within  the  heart— therein  is  the  person, 
consisting  of  mind  (mano-maya),  immortal,  resplendent.     That 
which  hangs  down  between  the  palates  like  a  nipple— that  is 
Indra's1  place  of  exit. 

1  A  name  for  the  individual  soul,  as  in  Ait.  i.  3.  12,  14. 
278 


TAITTIRIYA  UPANISHAD  [-1.8 

piercing  the  head  at  the  point  where  is  the  edge  of  the  hair, 
with  the  word  B/iiirhe  stands  upon  Agni  (Fire) :  with  the  word 
BJmvas,  upon  Vayu  (Wind);  [3]  with  the  word  Suvar  upon 
Aditya  (the  Sun) ,  with  the  word  Mafias,  upon  Brahma.  He 
obtains  self-rule  (sva-rajya).  He  obtains  the  lord  of  the  mind 
Lord  of  the  voice,  lord  of  the  eye,  lord  of  the  ear,  loid  of  the 
understanding— this  and  more  he  becomes,  even  Brahma,  whose 
body  is  space  (akasa-sarlra),  whose  soul  is  the  real  (satyatmati), 
whose  pleasure-ground  is  the  breathing  spirit,  whose  mind  L 
bliss  (mana-ananda),  abounding  in  tranquillity  (ianti-samrddha), 
immortal— Thus,  0  Pradnayogya  (Man  of  the  Ancient  Yoga) , 
worship.1 

SEVENTH  ANUVAKA 

The  fivefoldness  of  the  world  and  of  the  individual 
Earth,      atmosphere,       heaven,       quarters          intermediate 

of  heaven,      quarters ; 

fire,          wind,  sun,  moon,  stars; 

water,       plants,  trees,  space,  one's  body. 

— Thus  with  regard  to  material  existence  (adhi-bhiita}. 
Now  with  regard  to  oneself  (adhy-atma}.— 
Prana  Vyana  Apana  Udana  Samana 

breath,          breath,  breath,  breath,  breath 

sight,  hearing,  mind,  speech,  touch; 

skin,  flesh,  muscle,  bone,  marrow. 

Having  analyzed  in  this  manner,  a  seer  has  said  :  fc  Fivefold, 
verily,  is  this  whole  world.  With  the  fivefold,  indeed,  one  wins- 
the  fivefold/ 2 

EIGHTH  ANUVAKA 
Glorification  of  the  sacred  word  6  Om  > 

Om  is  brahma? 

Om  is  this  whole  world. 

1  That  is,  the  conditioned  (sa-gund}  Brahma,  who  may  be  worshiped.     The 
absolute,  unconditioned  Brahma  is  the  object  of  intellectual  appreciation,  i.e.  of 
knowledge,  not  of  worship. 

2  A  similar  theory  is  expressed  at  Brih.  I.  4. 17 

3  Perhaps  with  a  double  meaning  •  both  *  sacred  word '  and  the  philosophical 
*  Brahma/ 

279 


I.8-J  TAITTIRIYA  UPANISHAD 

Om — that  is  compliance.  As  also,  verily,  it  is  well  known — 
upon  the  words  <  O  !  Call  forth ! '  1  they  call  forth. 

With  £  Om '  they  sing  the  Saman  chants. 

With  '  Om  !  Som ! '  they  recite  the  Invocations  of  Praise 
(sastra). 

With  £  Om  '  the  Adhvaryu  priest  utters  the  Response. 

With  '  Om '  the  Brahman  priest  (brahma)  utters  the  Intro- 
ductory Eulogy  (pra+  Vstu). 

With  %  Om  '  one2  assents  to  the  Agni-oblation  (agmhotra). 

£  Oml  says  a  Brahman  (brakmana)  about  to  recite,  £  may 
I  get  the  sacred  word  (brahma}  \ '  He  does  get  the  sacred 
word.3 

NINTH  AXUVAKA 
Study  of  tiie  sacred  word  tke  most  important  of  all  duties 

The  right  (rta),  and  also  study  and  teaching.4 

The  true  (satya),  and  also  study  and  teaching 

Austerity  (tapas),  and  also  study  and  teaching. 

Self-control  (dama)^  and  also  study  and  teaching. 

Tranquillity  (sama)>  and  also  study  and  teaching. 

The  [sacrificial]  fires,  and  also  study  and  teaching. 

The  Agnihotra  sacrifice,  and  also  study  and  teaching. 

Guests,  and  also  study  and  teaching. 

Humanity  (manusa),  and  also  study  and  teaching. 

Offspring,  and  also  study  and  teaching. 

Begetting,  and  also  study  and  teaching. 

Procreation,  and  also  study  and  teaching. 

*  The  true ! ' — says  Satyavacas  (£  Truthful ')  Rathitara. 

w  Austerity ! '  —  says  Taponitya  (c  Devoted-to-austerity ') 
Pauru&shtL 

'Just  study  and  teaching!' — says  Naka  (4  Painless1)  Maud- 
galya, c  for  that  is  austerity — for  that  is  austerity.' 

1  In  the  ritual,  the  signal  from  the  Adhvaryn  priest  for  a  response  from  the 
sacnficer. 

2  That  is,  the  person  instituting  the  sacrifice. 

3  That  is,  the  Veda  —Com. 

4  That  is,  of  the  Veda.— Com. 


280 


TAITTIRIYA  UPAXISHAD  [-i.ir  2 

TENTH  AXUVAKA 
The  excellence  of  Veda -knowledge — a  meditation 

I  am  the  mover1  of  the  tree1 
My  fame  is  like  a  mountain's  peak  1 
Exaltedly  pure,  like  the  excellent  nectar  in  the  sun,- 
I  am  a  shining  treasure, 
Wise,  immortal,  indestructible 3  j 

This  is  Trisanku's  recitation  on  Veda-knou  ledge.4 

ELEVENTH  ANUVAKA 
Practical  precepts  to  a  student 

i.  Having  taught  the  Veda,  a  teacher  further  instructs 
a  pupil : — 

Speak  the  truth. 

Practise  virtue  (dharma). 

Neglect  not  study  [of  the  Vedas]. 

Having  brought  an  acceptable  gift  to  the  teacher,  cut  not  off 
the  line  of  progeny. 

One  should  not  be  negligent  of  truth. 

One  should  not  be  negligent  of  virtue. 

One  should  not  be  negligent  of  welfare. 

One  should  not  be  negligent  of  prosperity. 

One  should  not  be  negligent  of  study  and  teaching. 

3.  One  should  not  be  negligent  of  duties  to  the  gods  and  to 
the  fathers. 

Be  one  to  whom  a  mother  is  as  a  god. 

Be  one  to  whom  a  father  is  as  a  god. 

1  That  is,  '  I  am  the  feller  of  the  tree  of  world-delusion  (samtant}  '  according  to 
Sankara.     He  also  proposes,  as  a  synonym  for  'mo'ver,'  antatydmui*  *  inner  con- 
troller ' — which  suggests  to  Deussen  the  (less  likely)  interpretation     '  I  am  the 
moving  (or,  animating)  spirit  of  the  tree  of  life.' 

2  Literally  '  courser ' ;  a  reference  here  perhaps  to  the  i  honey  in  the  sun  *  of 
Chand.   3.   i. — So  6ankara   divides  the  words,   vajzni   \>a  sv~amrtam     But  if 
vajimvasv  amrtam,  as  BR.  suggest,  then  c  the  Immortal,  possessing  [possibly, 
*  bestowing ' — according  to  BR^\  power/ 

2  amrto  'ksitah.  If  amrtoksitah,  then  f  sprinkled  with  immortality  (or,  with 
nectar).' 

4  Or, c  Veda-repetition '  (veda-anuvacand).  The  whole  paragraph  is  an  obscure, 
mystical  meditation,  either  a  preparatory  invocation  for  the  study  of  the  Vedas,  or 
a  summary  praise  of  its  exalting  and  enlightening  effect. 

28T 


I.U.3-]  TAITTIRIYA  UPANISHAD 

Be  one  to  whom  a  teacher  is  as  a  god. 

Be  one  to  whom  a  guest  Is  as  a  god. 

Those  acts  which  are  irreproachable  should  be  practised,  and 
no  others. 

Those  things  which  among  us  are  good  deeds  should  be 
revered  by  you,  [3]  and  no  others. 

Whatever  Brahmans  (brahmana)  are  superior  to  us,  for  them 
refreshment  should  be  procured  by  you  with  a  seat.1 

One  should  give  with  faith  (sraddha). 

One  should  not  give  without  faith. 

One  should  give  with  plenty  (sri)2 

One  should  give  with  modesty. 

One  should  give  with  fear. 

One  should  give  with  sympathy  (sam-vid)? 

Now,  if  you  should  have  doubt  concerning  an  act,  or  doubt 
concerning  conduct,  [4]  if  there  should  be  there  Brahmans 
competent  to  judge,  apt,  devoted,  not  harsh,  lovers  of  virtue 
(dharma) — as  they  may  behave  themselves  in  such  a  case,  so 
should  you  behave  yourself  in  such  a  case. 

Now,  with  regard  to  [people]  spoken  against,  if  there  should 
be  there  Brahmans  competent  to  judge,  apt,  devoted,  not 
harsh,  lovers  of  virtue — as  they  may  behave  themselves  with  re- 
gard to  such,  so  should  you  behave  yourself  with  regard  to  such. 

This  is  the  teaching.  This  is  the  admonition.  This  is  the 
secret  doctrine  of  the  Veda  (ueda-npanisad).  This  is  the 
instruction.  Thus  should  one  worship.  Thus,  indeed,  should 
one  worship. 

TWELFTH  ANUVAKA  4 
Invocation,  adoration,  and  acknowledgment 

Propitious  unto  us,  Mitra !  Propitious,  Varuna  ! 
Propitious  unto  us  let  Aryaman  be  ! 
Propitious  unto  us,  Indra  !  Brihaspati ! 
Propitious  unto  us,  Vishnu  the  Wide-strider  I 

1  Or, £  in  their  presence  not  a  word  should  be  breathed  by  you.' 

2  Or, '  according  to  one's  plenty,"  BR.  and  MW. ;  hardly  « with  grace/ 

5  With  these  exhortations  on  giving  compare  the  e  Ode  on  Liberality,'  RV,  10. 
117. 

4  Identical  with  the  First  Anuvaka,  except  for  certain  changes  of  tense  which 
are  appropriate  here  in  the  conclusion. 

282 


TAITTIRIYA  UPAXISHAD  [-^.i 

Adoration  to  Brahma  '  Adoration  to  ihee,  Vayu  \ 
Thou,  indeed,  art  the  perceptible  Brahma.  Of  thee,  indeed, 
the  perceptible  Brahma,  have  I  spoken  I  have  spoken  of  the 
right.  I  have  spoken  of  the  true.  That  has  favored  me 
That  has  favored  the  speaker.  It  has  favored  me.  It  has 
favored  the  speaker. 

Om  \  Peace  !  Peace  !  Peace  ! 


SECOND  VALLI 
(Brahmananda  Valll, ' Bliss-of-Bralima  Chapter5) 

FIRST  ANUVAKA 

The  aU-eomprehensive  Brahma  of  the  world  and  of  the 
individual ;  knowledge  thereof  the  supreme  success 

Om  \  He  who  knows  Brahma,  attains  the  highest ! 
As  to  that  this  [verse]  has  been  declared  : — 

He   who   knows  Brahma   as   the   leal  (safya),    as   knowledge 

(jfidna\  as  the  infinite  (anantd]^ 
Set  down  in  the  seciet  place  [of  the  heart],  and  m  the  highest 

heaven  (parame  vyoman)? 
He  obtains  all  desires, 
Together  with  the  intelligent  (vipascif]  Brahma. 

The  course  of  evolution  from  the  primal  Atman  through 
the  five  elements  to  the  human  person 

From  this  Soul  (Atmatt),  verily,  space  (akasa)  arose;  from 
space,  wind  (vayii)\  from  wind,  fire;  from  fire,  water;  from 
water,  the  earth  ;  from  the  earth,  herbs ;  from  herbs,  food ; 
from  food,  semen ;  from  semen,  the  person  (purusd)* 

The  person  in  the  sphere  of  food 

This,  verily,  is  the  person  that  consists  of  the  essence  of  food. 
This,  indeed,  is  his  head;  this,  the  right  side;  this,  the  left 

1  Deussen  proposes  to  emend  to  ananda^  *  bliss,'  in  order  to  have  the  customary 
threefold  definition  of  Brahma  as  saf-cit-ananda,  *  being,  intelligence,  and  bliss,' 
and  in  order  to  introduce  the  great,  culminating  thought  of  the  chapter. 

2  A  very  common  Vedic  phrase  for  the  abode  of  the  gods. 

383 


2.I-]  TAITTIRIYA  UPANISHAD 

side  ;  this,,  the  body  (atma/i) ;  this,  the  lower  part,  the  founda- 
tion. 

As  to  that  there  is  also  this  verse : — 

SECOND  ANUVAKA 

Food  the  supporting,  yet  consuming,  substance  of  all  life  3 
a  phase  of  Brahma 

From  food,  \enly,  creatures  aie  produced, 
Whatsoevei  [cieatures]  dwell  on  the  eaith. 
Moreover  by  food,  in  truth,  they  live. 
Moreover  into  it  also  they  finally  pass1 
For  truly,  food  is  the  chief  of  beings  ; 
Therefore  it  is  called  a  Panacea.2 
Verily,  they  obtain  all  food 
Who  \\orbhip  Brahma  as  food. 
For  truly,  food  is  the  chief  of  beings ; 
Therefore  it  is  called  a  Panacea. 
From  food  created  things  aie  born. 
By  food,  when  born,  do  they  grow  up. 
It  both  is  eaten  and  eats  things. 
Because  of  that  it  is  called  food.0 

The  person  in  the  sphere  of  breath 

Verily,  othei  than  and  within  that  one  that  consists  of  the 
essence  of  food  is  the  self  that  consists  of  breath.  By  that  this 
is  filled.  This,  verily,  has  the  form  of  a  person.  According  to 
that  one's  personal  form  is  this  one  with  the  foini  of  a  person. 
The  in-breath  (prdna)  is  its  head  ;  the  diffused  breath  (vyana), 
the  right  wing ;  the  out-breath  (apana),  the  left  wing ;  space, 
the  body  (atman) ;  the  earth,  the  lower  part,  the  foundation. 
As  to  that  there  is  also  this  verse . — 

THIRD  ANUVAKA 
Breath,  the  life  of  all  living  beings  ;  a  phase  of  Brahma 

The  gods  do  breathe  along  with  breath  (prana\ 
As  also  men  and  beasts. 
For  truly,  breath  is  the  life  (ayus)  of  beings. 
Therefore  it  is  called  the  Life-of-all  ($arvayu\a}> 

1  These  first  four  lines  are  quoted  in  Maitn  6.  n. 

2  sarvausadham,  literally  *  consisting  of  all  sorts  of  herbs.' 

3  The  last  four  lines  recur  at  Maitri  6   1 2. 

284 


TAITTIRIYA  UPANISHAD  [-2.4 

To  a  full  life  (sarvam  ayus]  go  they 
Who  worship  Brahma  as  breath. 
For  truly,  breath  is  the  life  of  beings  ; 
Therefore  it  is  called  the  Life-of-all. 

This,  indeed,   is  its  bodily  self  (sarira-atman),  as  of  the 
former. 

The  person  in  the  sphere  of  formative  faculty 
Verily,  other  than  and  within  that  one  that  consists  of  breath 
is  a  self  that  consists  of  mind  (mano-maya).  By  that  this  is 
filled.  This,  verily,  has  the  form  of  a  person.  According  to 
that  one's  peisonal  form  is  this  one  with  the  form  of  a  person. 
The  Yajur-Veda  is  its  head  ;  the  Rig- Veda,  the  right  side  ;  the 
Sama-Veda,  the  left  side;  teaching,1  the  body  (dtman) ,  the 
Hymns  of  the  Atharvans  and  Angirases.  the  lower  part,  the 
foundation. 

As  to  that  there  is  also  this  verse: — 

FOURTH  ANUVAKA 

Beyond  the  formative  faculty  an  inexpressible,  fearless  bliss 

Wherefrom  words  turn  back, 

Together  with  the  mind,  not  having  attained — 

The  bliss  of  Brahma  he  who  knows, 

Fears  not  at  any  time  at  all. 

This,  indeed,   is  its  bodily  self  (sanra-atman),  as  of  the 
former. 

The  person  in  the  sphere  of  understanding 
Verily,  other  than  and  within  that  one  that  consists  of  mind 
is  a  self  that  consists  of  understanding  (vijnana-maya).  By 
that  this  is  filled.  This,  verily,  has  the  form  of  a  person. 
According  to  that  one's  personal  form  is  this  one  with  the  form 
of  a  person.  Faith  (sraddha)  is  its  head  ;  the  right  (rta),  the 
right  side  ;  the  true  ($atya)^  the  left  side ;  contemplation  (yoga), 
the  body  (atman) ;  might  (makas),  the  lower  part,  the  founda- 
tion. 

As  to  that  there  is  also  this  verse  : — 

1  Possibly  referring  to  the  Brahmanas,  which  contain  { teaching'  concerning  the 
sacrifices. 


2  5-]  TAITTIR1YA  UPANISHAD 

FIFTH  AXUVAKA 

Understanding,  all-directing  ;  a  saving  and  satisfying  phase 

of  Brahma 

Understanding  directs  the  sacuhce  ; 
And  deeds  also  it  directs. 
'Tis  understanding  that  all  the  gods 
Do  worship  as  Brahma,  ab  chief 

If  one  knows  Brahma  as  understanding. 
And  if  he  is  not  heedless  theicto, 
He  leaves  his  sins  (paptnan)  in  the  body, 
And  attains  all  desires. 

This,  indeed,  is  its  bodily  self,  as  of  the  former 

The  person  in  the  sphere  of  bliss 

Verily,  other  than  and  within  that  one  that  consists  of  under- 
standing is  a  self  that  consists  of  bliss  (ananda-maya).  By 
that  this  is  filled.  That  one,  verily,  has  the  form  of  a  person. 
According  to  that  one's  personal  form  is  this  one  with  the  form 
of  a  person.  Pleasure  (priya)  is  its  head  ;  delight  (moda),  the 
right  side,  great  delight  (pra-modd)*  the  left  side;  bliss 
(ananda),  the  body  (atmaii) ;  Brahma,  the  lower  part,  the 
foundation. 

As  to  that  there  is  also  this  vcise  : — 

SIXTH  ANUVAKA 

Assimilation  either  to  the  original  or  to  the  derivative 
Brahma  which  one  knows 

Non-existent  (a-sat)  himself  does  one  become. 
If  he  knows  that  Brahma  is  non-existent. 
If  one  knows  that  Biahma  exists, 
Such  a  one  people  theieby  know  as  existent. 

This,  indeed,  is  its  bodily  self,  as  of  the  former. 

Query :  Who  reaches  the  Brahma- world  of  bliss  ? 

Now  next,  the  appurtenant  questions  (anu-prasna)  : — 
Does  any  one  who  knows  not, 
On  deceasing,  go  to  yonder  world? 
Or  is  it  that  any  one  who  knows, 
On  deceasing,  attains  yonder  world? 
286 


TAITTIRIYA  UPANISHAD"  [-2.7 

All  plurality  and  antitheses  of  existence  developed  from 

an  original  and  still  immanent  unity 
He  desired  :  '  Would  that  I  were  many!  Let  me  procreate 
myself!3  He  performed  austerity.  Having  performed  austerity, 
he  created  this  whole  world,  whatevei  there  is  here.  Having 
created  it,  into  it,  indeed,  he  entered.  Having  entered  it,  he 
became  both  the  actual  (sat)  and  the  yon  (tya),  both  the 'de- 
fined (ninikta)  and  the  undefined,  both  the  based  and  the  non- 
based,  both  the  conscious  (vijnana}  and  the  unconscious,  both 
the  real  (satya)  and  the  false  (anrta).  As  the  real,  he  became 
whatever  there  is  here.  That  is  what  they  call  the  real. 
As  to  that  there  is  also  this  verse : — 

SEVENTH  ANUVAKA 

The  original  self-developing  non-existence,  the  essence  of 
existence  and  the  sole  basis  of  fearless  bliss 

In  the  beginning,  verily,  this  |>orld]  \\as  non-existent. 
Therefrom,  verily,  Being  (sat)  was  produced.1 
That  made  itself  (svayam  afairutd]  a  Soul  (Atman). 
Therefore  it  is  called  the  well-done  (su-krta)? 

Verily,  what  that  well-done  is— that,  verily,  is  the  essence 
(rasa)  [of  existence].  For  tmly,  on  getting  the  essence  one 
becomes  blissful.  For  who  indeed  would  breathe,  who  would 
live,  if  there  were  not  this  bliss  in  space !  For  truly,  this 
(essence)  causes  bliss.  For  truly,  when  one  finds  fearlessness 
as  a  foundation  in  that  which  is  invisible,  bodiless  (an-atmyd), 
undefined,  non-based,  then  he  has  reached  fearlessness.  When, 
however,  one  makes  a  cavity,  an  interval  therein,  then  he  comes 
to  have  fear.  But  that  indeed  is  the  fear  of  one  who  thinks  of 
himself  as  a  knower.3 

As  to  that  there  is  also  this  verse  : — 

1  This  theory  is  controverted  at  Chand  6,  2.  1-2. 

2  Compare  the  saying  £  A  person  is  a  thing  well  done/  Ait.  i.  2  3. 

3  But  who  really  is  not  a  knower.     If  the  reading  should  be  'manvanasya  in 
accordance  with  Sailcara,   then   <    .  .  the   fear  of  one  who  knows,  but  who  is 
unthinking.' 

287 


2  <S~]  TAITTIRIYA  UPANISHAD 

EIGHTH  ANUVAKA 
All  cosmic  activity  through  fear 

Through  fear  of  Him  the  Wind  (Vayu)  doth  blow 
Through  fear  of  Him  the  Sun  (Surya)  doth  use. 
Through  fear  of  Him  both  Agni  (Fire)  and  Indra 
And  Death  (Mrityu)  as  fifth  do  speed  along.1 

The  gradation  of  blisses  up  to  the  bliss  of  Brahma 2 

This  is  a  consideration  (mimainsa)  of  bliss.— 

Let  there  be  a  youth,  a  good  (sddku)  youth,  well  read,  very 
quick,  very  firm,  very  strong.  Let  this  whole  earth  be  full  of 
wealth  for  him.  That  is  one  human  bliss. 

A  hundred  human  blisses  are  one  bliss  of  the  human  Gan- 
dharvas  (genii) — also  of  a  man  who  is  versed  in  the  scriptures 
(srctriya)  and  who  is  not  smitten  with  desire. 

A  hundred  blisses  of  the  human  Gandharvas  are  one  bliss  of 
the  divine  Gandharvas — also  of  a  man  who  is  versed  in  the 
scriptures  and  who  is  not  smitten  with  desire. 

A  hundred  blisses  of  the  divine  Gandharvas  are  one  bliss  of 
the  fathers  in  their  long-enduring  world — also  of  a  man  who  is 
versed  in  the  scriptures  and  who  is  not  smitten  with  desiie 

A  hundred  blisses  of  the  fathers  in  their  long-enduring  world 
are  one  bliss  of  the  gods  who  are  born  so  by  birth  (ajana-jd) — 
also  of  a  man  who  is  versed  in  the  scriptures  and  who  is  not 
smitten  with  desire. 

A  hundred  blisses  of  the  gods  who  are  born  so  by  birth  are 
one  bliss  of  the  gods  who  are  gods  by  work  (karma-deva) ,  who 
go  to  the  gods  by  work — also  of  a  man  who  is  versed  in  the 
scriptures  and  who  is  not  smitten  with  desire. 

A  hundred  blisses  of  the  gods  who  are  gods  by  work  are  one 
bliss  of  the  gods — also  of  a  man  who  is  versed  in  the  scriptures 
and  who  is  not  smitten  with  desire. 

A  hundred  blisses  of  the  gods  are  one  bliss  of  Indra— also 
of  a  man  who  is  versed  in  the  scriptures  and  who  is  not  smitten 
with  desire. 

1  A  very  similar  stanza  is  Katha  6.3. 

2  Similar  hierarchies  of  bliss  leading  up  to  the  bliss  of  Brahma  occur  at  Brih. 
4. 3  33  K.  and  Sat.  Br.  14.  7.  i.  31-39  (  =  Brih.  4.  3.  31-39  M).     Other  gradations 
of  worlds  up  to  the  world  of  Brahma  occur  at  Brih.  3.  6. 1  and  Kaush   i .  3. 

288 


TAITTIRIYA  UPANISHAD  [-29 

A  hundred  blisses  of  Indra  are  one  bliss  of  Brihaspati— 
also  of  a  man  who  is  vcised  in  the  scriptures  and  \vho  is  not 
smitten  with  desiie. 

A  hundred  blisses  of  Brihaspati  are  one  bliss  of  Prajapati— 
also  of  a  man  who  is  versed  in  the  scriptures  and  who  is  not 
smitten  with  desire. 

A  hundred  blisses  of  Prajapati  are  one  bliss  of  Brahma — 
also  of  a  man  who  is  veised  in  the  scriptuies  and  who  is  not 
smitten  with  desire. 

The  knower  of  the  unity  of  the  human  person  with  the 

personality  in  the  world  reaches  the  blissful  sphere 

of  self-existence 

Both  he  who  is  hcie  in  a  peison  and  he  who  is  yondei  in  the 
sun — he  is  one. 

He  who  knows  this,  on  departing  from  this  world,  proceeds 
on  to  that  self  which  consists  of  food,  proceeds  on  to  that  self 
which  consists  of  breath,  proceeds  on  to  that  self  which  consists 
of  mind,  proceeds  on  to  that  self  which  consists  of  understand- 
ing, proceeds  on  to  that  self  which  consists  of  bliss.1 

As  to  that  there  is  also  this  veise  — 

NINTH  ANUVAKA 

The  knower  of  the  bliss  of  Brahma  is  saved  from  all  fear 
and  from  all  moral  self-reproach 

Wherefrom  words  turn  back, 

Together  with  the  mind,  not  having  attained — 

The  bliss  of  Brahma  he  who  knows, 

Fears  not  from  anything  at  all.2 

Such  a  one,  verily,  the  thought  does  not  torment :  *  Why  have 
I  not  done  the  good  (sddhu)  *  Why  have  I  done  the  evil 
(papa)  ? '  3  He  who  knows  this,  saves  (sprnute]  himself  ^atma- 
nam)  from  these  [thoughts].  For  truly,  from  both  of  these  he 
saves  himself — he  who  knows  this ! 

Such  is  the  mystic  doctrine  (npanisad)  1 

1  That  is,  ID  the  self  there  are  various  selves,  but  the*fcue  knower  must  advance 
to  the  highest  self. 

2  This  stanza  has  already  occurred  m  2.  4,  with  a  verbal  change  in  the  last  linr. 

3  Or,  e  What  good  have  I  failed  to  do !    What  evil  have  I  done  '  * 

289  u 


3,i-]  TAITTIRIYA  UPANISHAD 

THIRD  VALLI 
(Bhrigu  Valli, '  Chapter  concerning  Bhrigu ') 

Bhrigu's  progressive  learning  through  austerity  of  five 
phases  of  Brahma 

I.  Bhngu  Varuni,  verily,  approached  his  father  Varuna,  and 
said :  *  Declare  Brahma,  Sir  ! '  x 

To  him  he  taught  that  as  food,  as  breath,  as  sight,  as  hearing, 
as  mind,  as  speech. 

Then  he  said  to  him .  {  That,  verily,  whence  beings  here  are 
born,  that  by  which  when  born  they  live,  that  into  which  on 
deceasing  they  enter — that  be  desirous  of  understanding. 
That  is  Brahma.' 

He  performed  austerity.  Having  performed  austerity,  [2] 
he  understood  that  Brahma  is  food.  For  truly,  indeed,  beings 
here  are  born  from  food,  when  bora  they  live  by  food,  on 
deceasing  they  enter  into  food. 

Having  understood  that,  he  again  approached  his  father 
Varuna.  and  said :  (  Declare  Brahma,  Sii ! ' 

Then  he  said  to  him :  f  Desire  to  understand  Brahma  by 
austerity.  Brahma  is  austerity  (tapas)? 

He  performed  austerity.  Having  performed  austerity,  [3] 
he  understood  that  Brahma  is  breath  (prana).  For  truly, 
indeed,  beings  here  are  born  from  breath,  when  born  they  live 
by  breath,  on  deceasing  they  enter  into  breath. 

Having  understood  that,  he  again  approached  his  father 
Varuna,  and  said  :  '  Declare  Brahma,  Sir  ! ' 

Then  he  said  to  him  :  f  Desire  to  understand  Brahma  by 
austerity.  Brahma  is  austerity  ! ' 

He  performed  austerity.  Having  performed  austerity,  [4] 
he  understood  that  Brahma  is  mind  (mafias).  For  truly, 
indeed,  beings  here  are  born  from  mind,  when  born  they  live 
by  mind,  on  deceasing  they  enter  into  mind. 

Having  understood  that,  he  again  approached  his  father 
Varuna,  and  said :  *  Declare  Brahma,  Sir ! ' 

1  Another  course  of  instruction  to  Bhiigu  by  his  father  Varuna  occurs  at  3at.  Br. 
IT.  6.  T.  1-13. 

290 


TAITTIRIYA  UPANISHAD  [-3.8 

Then  he  said  to  him :  £  Desire  to  undei stand  Brahma  by 
austerity.  Brahma  is  austciity.' 

He  performed  austerity.  Having  perfoimed  austerity,  [o] 
he  understood  that  Brahma  is  understand  ing  (vijndtia}.  ]ror 
truly,  indeed,  beings  here  are  born  from  understanding,  when 
born  they  live  by  understanding,  on  deceasing  they  enter  into 
understanding. 

Having  understood  that,  he  again  approached  his  father 
Varuna,  and  said  :  'Declare  Brahma,  Sir! J 

Then  he  said  to  him:  c  Desire  to  understand  Brahma  by 
austerity.  Brahma  is  austerity.' 

He  performed  austerity.  Having  perfoimed  austerity,  [6] 
he  understood  that  Brahma  is  bliss  (dnanda).  For  truly, 
indeed,  beings  here  are  born  from  bliss,  when  born  they  live 
by  bliss,  on  deceasing  they  enter  into  bliss. 

This  is  the  knowledge  of  Bhrigu  Varuni,  established  in  the 
highest  heaven.  He  who  knows  this,  becomes  established. 
He  becomes  an  eater  of  food,  possessing  food.  He  becomes 
great  in  offspring,  in  cattle,  in  the  splendor  of  sacred  know- 
ledge, great  in  fame. 

7.  One  should  not  blame  food.     That  is  the  rule. 

Tlie  reciprocal  relations  of  food,  supporting  and  supported, 
illustrated ;  the  importance  of  such  knowledge 

Breath  (pratia),  verily,  is  food.  The  body  is  an  eater  of 
food.  The  body  is  established  on  breath ;  breath  is  estab- 
lished on  the  body.  So  food  is  established  on  food. 

He  who  knows  that  food  which  is  established  on  food, 
becomes  established.  He  becomes  an  eater  of  food,  possessing 
food.  He  becomes  great  in  offspring,  in  cattle,  in  the  splendor 
of  sacred  knowledge,  great  in  fame. 

8.  One  should  not  despise  food.    That  is  the  rule. 
Water,  verily,  is  food.     Light  is  an  eater  of  food.     Light  is 

established  on  water ;  water  is  established  on  light.    So  food 
is  established  on  food. 

He  who  knows  that  food  which  is  founded  on  food,  becomes 
established.  He  becomes  an  eater  of  food,  possessing  food. 
He  becomes  great  in  offspring,  in  cattle,  in  the  splendor  of 
sacred  knowledge,  great  in  fame, 

291  u  2 


3,9-]  TAITTIRIYA  UPANISHAD 

9.  One  should  make  for  himself  much  food.   That  is  the  rule. 
The  earth,  verily,  is  food.     Space  is  an  eater  of  food.     Space 

is  established  on  the  earth  ;  the  earth  is  established  on  space 
So  food  is  established  on  food 

He  who  knows  that  food  which  is  established  on  food,  becomes 
established.  He  becomes  an  eater  of  food,  possessing  food. 
He  becomes  great  in  offspring,  in  cattle,  in  the  splendor  of 
sacred  knowledge,  great  in  fame. 

A  giver  of  food,  prospered  accordingly 

10.  (i)  One  should  not  refuse  any  one  at  one's   dwelling. 
That  is  the  rule. 

Therefore  in  any  way  whatsoever  one  should  obtain  much 
food.  Of  such  a  one  people  say  •  c  Food  has  succeeded  (aradhi) 
for  him ! ' 

This  food,  verily,  being  prepared  (raddJid)  [for  the  suppliant] 
at  the  beginning,  for  him  x  food  is  prepared  at  the  beginning. 

This  food,  verily,  being  prepared  in  the  middle,  for  him  food 
is  prepared  in  the  middle.  This  food,  verily,  being  prepared  at 
the  end,  for  him  food  is  prepared  at  the  end — (2)  for  him  who 
knows  this. 

Manifestations  of  Brahma  as  food 

As  preservation  (ksema)  in  speech,  acquisition  and  preserva- 
tion (yoga-ksema]  in  the  in-breath  and  the  off-breath  (prdna- 
apana))  work  in  the  hands,  motion  in  the  feet,  evacuation  in  the 
anus:  these  are  the  human  recognitions  [of  Brahma  as  food]. 

Now  the  divine  :  satisfaction  in  rain,  strength  in  lightning, 
(3)  splendor  in  cattle,  light  in  the  stars,  procreation  immortality, 
and  bliss  in  the  generative  organ,  the  all  in  space. 

The  worshiper  thereof  appropriates  the  object  of  his  worship 

One  should  worship  It  as  a  foundation  ;  one  [then]  becomes 
possessed  of  a  foundation. 

One  should  worship  It  as  greatness  ;  one  becomes  great. 

One  should  worship  It  as  mind  (manas) ;  one  becomes 
possessed  of  mmdfulness. 

(4)  One  should  worship  It  as  adoration;  desires  make 
adoration  to  one. 

1  That  is,  for  the  giver. 
292 


TAITTIRIYA  UPANISHAD          [-3. 10.  6 

One  should  worship  It  as  magic  formula  (brahma) ;  one 
becomes  possessed  of  magic  formula. 

One  should  worship  It  as  'the  dying  around  the  magic 
formula '  (brahmanah  payimara) l ,  around  one  die  his  hateful 
rivals,  and  those  who  are  his  unfriendly  foes.2 

The  knower  of  the  unity  of  the  human  person  with  the 
personality  in  the  world  attains  unhampered  desire 

Both  he  who  is  heie  in  a  person  and  he  who  is  yonder  in  the 
sun — he  is  one. 

(5)  He  who  knows  this,  on  departing  from  this  world,  pro- 
ceeding on  to  that  self  which  consists  of  food,  proceeding  on  to 
that  self  which  consists  of  breath,  proceeding  en  to  that  self 
which  consists  of  mind,  proceeding  on  to  that  self  which  consists 
of  understanding,  proceeding  on  to  that  self  which  consists  of 
bliss,  goes  up  and  down  these  worlds,  eating  what  he  desires, 
assuming  what  foim  he  desires.  He  sits  singing  this  chant 
\saman) : — 

A  mystical  rapture  of  the  knower  of  the  universal  unity 

Oh,  wondeiful!   Oh,  wonderful1    Oh,  wonderful' 
(6)  I  am  foodl    I  am  food'   I  am  food! 

I  am  a  food-eater !   I  am  a  food-eater !  I  am  a  food-eater ! 
I  am  a  fame-maker  (sloka-krt}\  I  am  a  fame-maker!    I  am  a 

fame-maker ! 

1  am  the  first-bom  of  the  woild-order  (rid)* 
Earlier  than  the  gods,  in  the  navel  of  immortality ! 
Who  gives  me  away,  he  indeed  has  aided  me ! 
I,  who  am  food,  eat  the  eater  of  food ! 
I  have  overcome  the  whole  world! 

He  who  knows  this,  has  a  brilliantly  shining  light. 
Such  is  the  mystic  doctrine  (upanisad) ! 

1  An  incantation  described  in  Ait.  Br.  8.  28.    A  philosophical  interpretation  of 
L  dying  around  Brahma '  occurs  at  Kaush  2.  r  2. 

2  The  word  Ihratrvya,  cfoes,*  is  of  sociological  significance,  because  etymologi- 
cally  it  means  '  cousin  (father's  brother's  son),* 

3  A  phrase  occurring  more  than  once  in  both  RV.  and  AY.,  e.g.  RV.  10.  61.  19 
and  AV.  6    122.  I. 


293 


AITAREYA    UPANISHAD 

FIRST  ADHYAYA 
FIRST  KHANDA 

The  creation  of  the  four  worlds_,  of  the  cosmic  person, 
and  of  cosmic  powers  by  the  primeval  Self 

1.  In  the  beginning,  Atman  (Self,  Soul),  veiily,  one  only, 
was  here1 — no  other  blinking  thing  whatever.     He  bethought 
himself:  *  Let  me  now  create  worlds.5 

2.  He   created   these   worlds :    water    (ambhas),    light-rays 
(marlci),  death    (mar a),  the  waters    (op).     Yon  is  the  water, 
above  the  heaven  ;  the  heaven  is  its  support.     The  light-rays 
are  the  atmosphere  ;  death,  the  earth  ;  what  is  underneath,  the 
waters. 

3.  He  bethought  himself:  £  Here  now  are  worlds.     Let  me 
now  create  world-guardians/     Right  (eva)  from  the  waters  he 
drew  forth  and  shaped  (+Jmurch)  a  person. 

4.  Upon  him  he  brooded  (ab/n  +  Vtap). 

When  he  had  been  brooded  upon,  his  mouth  was  separated 
out,  egg-like  ;  from  the  mouth,  speech  (vac)  ;  from  speech, 
Agni  (Fire). 

Nostrils  were  separated  out;  from  the  nostrils, breath  ( prana) ; 
from  breath,  Vayu  (Wind). 

Eyes  were  separated  out  ;  from  the  eyes,  sight  (caksus)\  from 
sight,  Aditya  (the  Sun). 

Ears  were  separated  out  ;  from  the  ears,  hearing  (srotra) ; 
from  hearing,  the  quarters  of  heaven. 

Skin  was  separated  out ;  from  the  skin,  hairs  ;  from  the  hairs, 
plants  and  trees. 

A  heart  was  separated  out ;  from  the  heart,  mind  (inanas)  ; 
from  mind,  the  moon* 

1  Instead  of  meaning  *  here '  adverbially  (as  very  frequently  in  the  Brahmanas 
and  sometimes  in  the  Upamshads),  idam  may  be  the  neuter  demonstrative  with  an 
ellipsis,  thus :  *  Venly,  this  [universe]  in  the  beginning  was  Atman  (Soul),  one 
only,  . .  .  . '  This  sentence  stands  also  at  the  beginning  of  Brio.  1.4.  i . 

294 


AITAREYA  UPANISHAD  [-2.5 

A  navel  uas  separated  out ;  from  the  navel,  the  out-breath 
(apana)  ;  from  the  out-breath,  death  (wrtyu) 

A  virile  member  was  separated  out ;  from  the  virile  member, 
semen ,  from  the  semen,  water  (ap). 

SECOND  KHANDA 
The  ingtedience  of  the  cosmic  powers  in  the  human  person 

i.  These  divinities,  having  been  created,  fell  headlong  in 
this  great  restless  sea.1  He  visited  it  with  hunger  and  thirst. 

They  [i.  e.  the  divinities]  said  to  him  :  £  Find  out  for  us  an 
abode  wherein  we  may  be  established  "and  may  eat  food.' 

a.  He  led  up  a  bull  to  them.  They  said  :  '  Verily,  this  is 
not  sufficient  for  us.' 

He  led  up  a  horse  to  them.  They  said  :  '  Verily,  this  is  not 
sufficient  for  us.' 

3.  He  led  up  a  person  to  them.     They  said  :  '  Oh  !   well 
done  ! ' — Verily,  a  person  is  a  thing  well  done. — 

He  said  to  them  :  '  Enter  into  your  respective  abodes/ 

4.  Fire  became  speech,  and  entered  the  mouth. 
Wind  became  breath,  and  entered  the  nostrils. 
The  sun  became  sight,  and  entered  the  eyes. 

The  quarters  of  heaven  became  hearing,  and  entered  the 
ears. 

Plants  and  trees  became  hairs,  and  entered  the  skin. 
The  moon  became  mind,  and  entered  the  heart. 
Death  became  the  out-breath  (apana),  and  entered  the  navel. 
Waters  became  semen,  and  entered  the  virile  member. 

5.  Hunger  and  thirst  said  to  him  [i.  e.  Atman]  :  '  For  us  two 
also3  find  out  [an  abode].3 

Unto  the  two  he  said  :  '  I  assign  you  two  a  part  among 
these  divinities.  I  make  you  two  partakers  among  them.1 
Therefore  to  whatever  divinity  an  oblation  is  made,  hunger  and 
thirst  become  partakers  in  it. 

1  Skt.   arnava\    etymologically  *the  moving/  fthe  stirring/  *the  agitated*; 
specifically,  simply  *  sea/  as  in  Chand.  8.  5.  3,  4 

2  Reading  api  prajanihi,  instead  of  the  (otherwise  unquotable)  compound 
abhiprajanihi — according  to   Bohtlingk's   emendation  in  his  translation,  p.  166". 
This  change  brings  the   form    of  the  question  into  uniformity  with  the  similar 
question  in  §  i . 

295 


3.i-]  AITAREYA  UPANISHAD 

THIRD  KHANDA 

The  creation  of  food  of  fleeting  material  form,  and  the 
inability  of  various  personal  functions  to  obtain  it 

1.  He  bethought  himself:  '  Here  now  are  worlds  and  world- 
guardians.     Let  me  create  food  for  them/ 

2.  He  brooded  upon  the  waters.     From  them,  when  they 
had  been  brooded  upon,  a  material  form  (murti)  was  produced. 
Verily,  that  material  form  which  was  produced — verily,  that  is 
food. 

3.  Having  been  created,  it  sought  to  flee  away. 

He  sought  to  seize  it  with  speech.  He  was  not  able  to  giasp 
it  with  speech.  If  indeed  he  had  grasped  it  with  speech, 
merely  with  uttering  food  one  would  have  been  satisfied. 

4.  He  sought  to  grasp  it  with  breath.     He  was  not  able  to 
grasp   it    with   breath.     If  indeed   he   had   grasped   it    with 
breath,  merely  \\ith  breathing  toward  food  one  would  have 
been  satisfied. 

5.  He  sought  to  grasp  it  with  sight      He  was  not  able  to 
grasp  it  with  sight.     If  indeed  he  had  grasped  it  with  sight, 
merely  with  seeing  food  one  would  have  been  satisfied. 

6.  He  sought  to  grasp  it  with  hearing.     He  was  not  able  to 
grasp  it  with   hearing.     If  indeed   he   had   grasped   it   with 
hearing,  merely  with  hearing  food  one  would  have  been  satis- 
fied. 

7.  He  sought  to  grasp  it  with  the  skin.     He  was  not  able 
to  grasp  it  with  the  skin.     If  indeed  he  had  grasped  it  with 
the  skin,  merely  with  touching  food  one  would  have  been 
satisfied. 

8.  He  sought  to  grasp  it  with  the  mind.     He  was  not  able 
to  grasp  it  with  the  mind.     If  indeed  he  had  grasped  it  with 
the  mind,  merely  with  thinking  on  food  one  would  have  been 
satisfied. 

9.  He  sought  to  grasp  it  with  the  virile  member.     He  was 
not  able  to  grasp  it  wit£  the  virile  member.     If  indeed  he  had 
grasped  it  with  the  virile  member,  merely  with  emitting  food 
one  would  have  been  satisfied. 

Jo   He  sought  to  grasp  it  with  the  out-bieath  (apana—$\£ 

296 


AITAREYA  UPANISHAD  [-3.13 

digestive  bicath).  He  consumed1  it.  This  grasper  of  food  is 
what  wind  (vayit]  is  This  one  living  on  food  (annayit)^  verily, 
is  what  wind  is. 

The  entrance  of  the  Self  into  the  body 

11.  He  [i.  e.  Atman]  bethought  himself:  (  How  now  could 
this  thing  exist  without  me  ?  ' 

He  bethought  himself :  s  With  which  should  I  enter  ?  ' 
He  bethought  himself:  'If  with  speech  theie  is  uttered,  if 
with  breath  (prand)  there  is  breathed,  if  with  sight  there  is 
seen,  if  with  hearing  there  is  heard,  if  with  the  skin  theic  is 
touched,  if  with  the  mind  there  is  thought,  if  with  the  out-breath 
(apdnct)  there  is  breathed  out,  if  with  the  vhile  member  theie  is 
emitted,  then  who  am  I?  ' 

1 2.  So,  cleaving  asunder  this  very  2  hair-part  (simaji)*  by 
that  door  he  entered.      This  is  the  door  named  'the  cleft' 
(vtdrti).     That  is  the  delighting  (nandana). 

He  has  three  dwelling-places,  three  conditions  of  sleep. 
This  is  a  dwelling-place.  This  is  a  dwelling-place.  This  is 
a  dwelling-place.4 

The  mystic  name  of  the  sole  self-existent  Self 

13.  Having  been  born,  he  looked  around  on  beings  (b/iuta), 
[thinking] :  c  Of  what  here   would  one   desire   to  speak  °  as 

1  twayatt  impeifect  causative  of  */av,  exactly  like  the  annam  avayat,  Mie  con- 
sumed food'  of  RV.  10   113  8,  and  also  like  AV.  4.  6  3  ;  5.  19.  2  ,   VS.  21.  44; 
Sat.  Bi.  i.  6.  3.  5  ,  5.  5.  4  6.  JPosbible,  but  unparalleled,  would  be  the  derivation 
from  a  +  *JvT>  '  he  overtook.'     An  etymologizing  on  vayu 

2  Piobably  accompanied  with  a  deictic  gesture 

3  Thnt  is,  the  sagittal  suture ;  or  perhaps  less  specifically  '  the  crown/ 

4  S.uikaia  explains  that  the  right  eye  is  the  abode  during  the  waking  state,  the 
inner  mind  (antar-inanas]  during  dreaming  sleep,  the  space  of  the  heait  (Jirdayakaba) 
during  profound  sleep  {Mtwptt}      He  ofiers  the  alternative  that  the  three  abodes 
aie  '  the  body  of  one's  father,'  *  the  womb  of  one's  mother,7  and  '  one's  own  body.* 
Sayana  and  Anandagiri  understand  the  thiee  abodes  as  '  the  right  eye,'  *  the  throat, ' 
*  the  heart.'    With  whatever  significance,  it  would  seem  that  the  three  demonstra- 
tives of  the  text  must  have  been  accompanied  by  explanatory  pointings  to  certain 
parts  of  the  body. 

The  thiee  conditions  of  sleep  (together  with  a  fourth)  are  mentioned  m  the 
Mandukya  Upamshad  even  as  they  are  explained  by  the  commentators  on  this 
passage.  It  is  in  contrast  with  the  desired  condition  of  the  metaphysically  awakeaed 
self  that  the  oidmary  condition  of  waking  is  regarded  as  '  sleep.* 

5  Or,  '  What  heie  would  desue  to  speak  of  another ?1     However,  for  thi&  con- 

297 


3.i3-J  AITAREYA  UPANISHAD 

anothei  ? '    He  saw  this  very  peison  as  veriest  (tatama)  Brahma. 
c  I  have  seen  It  (idam  adarsa)l  said  he  (iti\ 

1 4.  Therefore  his  name  is  Idarh-dra  (c  It-seeing  ').  Idarh-dra , 
verily,  is  his  name.  Him  who  is  Idarh-dra  they  call  f  Indra  ' 
cryptically,  for  the  gods  are  fond  of  the  cryptic  (paroksa-priya], 
as  it  were  ] — for  the  gods  are  fond  of  the  cryptic,  as  it  were. 


SECOND  ADHYAYA 

FOURTH  KHANDA 
A  self's  three  successive  births 

1.  In  a  person  (purusa),  verily,  this  one2  becomes  at  first  an 
embryo  (garbka).     That  which  is  semen  (retas),  is  the  vigor 
(tejas)  come  together  from  all  the  limbs     In  the  self,  indeed, 
one  bears  a  self.     When  he*  pours  this  in  a  woman,  then  he 
begets  it.     This  is  one's  first  birth.3 

2.  It  comes  into  self-becoming  (atma-bhuya)  with  the  woman, 

struction  the  neuter  subject  arid  the  masculine  object  do  not  seem  quite  congruous 
Or,  *  \\  hy  (or,  how)  here  would  one  desire  to  speak  of  another  * '  Or  again,  kirn 
may  be  simply  the  interrogative  particle :  '  Would  one  here  desire  to  speak  of 
another?1  In  addition  to  these  uncertainties  of  syntax,  the  form  of  the  verb  causes 
difficulty.  Vavadisat  seems  to  contain  unmistakable  elements  of  the  intensive  and 
of  the  desiderative  conjugations  of  +/vad,  *  speak ' ;  yet  as  it  stands  it  is  utterly 
anomalous.  The  Indian  commentators  furnish  no  help  to  a  solution.  £>R.  (vol.  6, 
column  650)  proposes  to  emend  to  udvadisyat)  the  future  of  the  intensive. 
Bohtlingk,  in  his  translation,  pp.  169,  170,  emends  to  vava  diset,  *  (to  see)  whethei 
anything  here  would  point  to  another  [than  it].*  And  in  a  note  there  he  reports 
Delbruck's  conjecture,  vivadisat,  the  participle  of  the  desiderative,  which  would 
yield  the  translation  •  4  What  is  there  here  desinng  to  speak  of  anothei  ^ '  Deussen 
somehow  finds  a  reflexive  :  *  What  wishes  to  explain  itself  here  as  one  different 
[from  me]  * ' 

In  spite  of  the  verbal  difficulties,  the  meaning  of  the  passage  is  faiily 
intelligible :  it  is  a  pictorial  statement  of  a  philosophical  idealism  (i  e.  that  there  is 
naught  else  than  spirit)  bordering  on  solipsism  (i.  e.  that  there  is  naught  else  than 
the  individual  self). 

1  This  phrase  occurs  verbatim  in  Bnh.  4.  2.  2  ;  Ait.  Br.  3.  33  end;  7.  30  end; 
and  almost  verbatim  m  Sat.  Br.  6.  i  i.  2,  u. 

3  That  is,  the  Atman,  the  subject  of  the  entire  previous  part  of  this  Upamshad 
Or  ayam  may  denote  the  indefinite  c  one/  as  probably  in  the  last  sentence  of  this 
paragraph. 

3  The  words  asya pratkamam  janma  may  denote  either  '  his  (i.  e.  the  Self's)  first 
bnth'  or  «a  selfs  first  birth  (as  a  particular  individual).7  Either  interpretation  is 
possible  according  to  pantheistic  theory. 

298 


AITAREYA  UPANISHAD  [-4.5 

just  as  a  limb  of  her  own.     Therefore  it  injures  her  not.     She 
nourishes  this  self  of  his  that  has  come  to  her. 

3.  She,  being  a  nourisher,  should  be  nouiished.   The  woman 
bears  him  as  an  embryo.    In  the  beginning,  indeed,  he  nourishes 
the  child  [and]  from  birth  onward.     While  1  he  nourishes  the 
child  from  birth  onward,  he  thus  nourishes  his  own  self,  for  the 
continuation  of  these  worlds  ;  for  thus  are  these  worlds  con- 
tinued.    This  is  one's  second  birth. 

4.  This  self  of  one  is  put  in  one's   place  for  pious  deeds 
(puny a  kannan).     Then  this  other  self  of  one,  having  done  his 
work   (krta-krtya),   having   reached    his   age,  deceases      So, 
deceasing  hence  indeed,  he  is  born  again.     This  is  one's  third 
birth.     As  to  this  it  has  been  said  by  a  seer , — 

5.  Being  yet  in  embryo,  I  knew  well2 
All  the  bnths  of  these  gods! 

1  Or  perhaps  l  In  that  (yaf)  .  .  .    J 

2  Quoted  from  RV.  4  27.  I.     In  the  onginal  Rig- Veda  passage  (as  indeed  in 
every  other  of  the  three  occuirences.  of  the  same  compound  m  the  Rig- Veda,  I.  34. 
2b,  i.  164.  iSb,  and  10   17.  5,1)  the  preposition  anu  seems  to  have  served  no  more 
than  to  strengthen  the  force  of  the  verb  '  know.'     As  such,  it  is  translated  here  by 
'weir  (in  accoi  dance  with  Giassmann's   WorUtbuch^  BR.,  and  MW.}     Yet  it 
would  be  very  possible — indeed,  probable — that  to  the  author  of  this  Upanishad, 
who  quotes  the  ancient  passage  as  scriptural  con  oboration  of  his  theory  of  various 
bnths,  that  woicl  anu  conveyed  a  larger  significance  than  it  was  originally  intended 
to  express.     In  accordance  with  its  general  meaning  of '  along  toward '  he  might 
undei  stand  it  to  intimate  pregnantly  that  even  from  the  embryonic  stage  the  seer 
(  fore-knew,1  anu-vid,  all  the  births  of  the  gods  [of  the  various  gods — be  it  noted 
— here  applied  to  the  successive  births  of  the  individual  soul,  atman,  from  father 
to  son].     As  to  such  fine  distinctions  of  meaning  to  be  carefully  observed  in  the 
prepositional  compounds  with  verbs  in  the  Upanishads,  Professor  Whitney  (in  his 
article  on  l  The  Upanishads  and  their  Latest  Translation'  in  the  A  mencan  Journal 
of  Philology,  vol.  7,  p,  15)  has  stated  a  noteworthy  principle  :  '  It  may  be  laid  down 
as  a  rule  foi  the  piose  of  the  Brahmanas  and  Upanishads  that  every  prefix  to  a  veib 
has  its  own  distinctive  value  as  modifying  the  verbal  idea    if  we  cannot  feel  it,  our 
comprehension  of  the  sense  is  so  far  imperfect ,   if  we  cannot  represent  it,  our 
translation  is  so  fai  defective.1 

With  this  considci  ation  concerning  the  force  of  anu  and  with  the  glaringly 
wresting  interpretation  of  tycno  in  the  last  line,  the  present  instance  as  a  whole 
serves  well  to  call  attention  to  the  applicability  (or  non-applicability)  of  many  of 
the  citations  in  the  Upanishads.  Frequently  passages  horn  the  Rig-Veda  and  from 
the  Atharva-Veda  are  quoted  as  containing,  in  cryptic  expiessions  of  deep  signifi- 
cance, early  cori  oboration  of  what  is  really  a  later  and  very  different  idea.  This 
method  of  the  Upanishads  with  respect  to  its  prior  scriptures  is  the  same  method 
as  that  employed  by  the  later  Hindu  commentators  on  the  Upanishads  themselves 
In  the  course  of  the  developments  of  thought  this  method  of  interpreting  earlier 
ideas  from  a  larger  point  of  view  is  very  serviceable ;  practically  and  pedagogical! y 

299 


45-J  AITAREYA  UPANISHAD 

A  bundled  non  citadels  confined  me, 

And  yet,1  a  ha\\k  (syena)  \\ith  swiftness,  foith  I  flew' 

In  embryo  indeed  thus  lying  (say ana),  Vamadeva  spoke  in 
this  wise. 

6.  So  he,  kncwing  this,  having  ascended  aloft  from  this 
separation  from  the  body  (sarira-bheda),  obtained  all  desires  in 
the  heavenly  world  (svarga  lokz),  and  became  immortal  — 
yea,  became  [immortal] ' 

THIRD  ADHYAYA 

FIFTH  KHANDA 
The  pantheistic  Self 

i.  [Question.]  Who  is  this  one?2 

[Answer  :]  We  worship  him  as  the  Self  (Atman). 

[Question  .]  Which  one  d  is  the  Self? 

[Answer :]  [He]  whereby  one  sees,4  or  whereby  one  hear^/1  or 
whereby  one  smells  odors,  or  whereby  one  articulates  speech, 
or  whereby  one  discriminates  the  sweet  and  the  unsweet , 
[2]  that  which  is  heart  (Jirdaya)  and  mind  (manas) — that  is, 
consciousness  (samjndna),  perception  (ajTiana),  discrimination 
(vijnana),  intelligence  (prajnanci),  wisdom  (medhas),  insight 
(drsti),  steadfastness  (dhrti),  thought  (matt),  thoughtfulness 
(mantsa)>  impulse  (jflti),  memory  (smrtt),  conception  (samkalpa), 
purpose  (kratu),  life  (aszt),  desire  (kamd),  will  (vasa). 

it  may  be  almost  indispensable  to  the  expounder  of  a  philosophy  01  to  the  exhoiter 
of  a  religion  ;  yet  by  the  scholar  it  is  to  be  carefully  discnmmated  fiom  a  historically 
exact  exegesis  of  the  primitive  statements. 

1  Reading  adAa.  as  in  the  Rig- Veda  passage  and  in  a  variant  of  iSaiikaia      But 
all  editions  of  the  text  and  of  the  commentators  read  adkah^  "  down  ' 

2  The  interpretation   of  ayam  here  is   doubtless  the  same  as  in  the   opening 
sentence  of  the  previous  Adhyaya.    See  note  2  on  p.  298. 

All  the  published  texts  read  *yam.  But  Mutter  and  Bohthngk  emend  \.Q  yarn. 
With  this  reading  and  with  anothei  grouping  of  words  the  entire  section  might  be 
rendered  as  forming  consecutive  queries,  thus  : 

4  [Question  :]  Who  is  he  whom  we  worship  as  the  Self  (Atman) «  Which 
one  is  the  Self?  [He]  wheieby  one  .  .  .  or  ....  or  ....  the  unsweet « ' 

Then  the  remainder  of  the  Adhyaya  would  form  the  answer. 

3  That  is,  which  one  of  the  two  selves  previously  mentioned?  the  primeval, 
universal  Self «  or  the  individual  self? 

4  Roer  and  the  Bombay  editions  have  here,  in  addition,  rftpam,  '  Jorm.' 

5  Roer  and  the  Bombay  editions  have  here,  in  addition,  tabdam,  '  sound.' 

300 


AITAREYA  UPANISHAD  [-5.4 

All  these,  indeed,  are  appellations  of  intelligence  (prajiiand). 

3.  He  ib  Brahma  ;  he  is  Indra ;  he  is  Prajapatt ;  [he  is]  all 
these  gods  ;    and   these  five  gross  elements    (maha-bhutam}, 
namely  earth   (prt/iivi),   wind    (vayu),   space    (akasd),   water 
(apas),  light   (jyotlinsi)  ;    these   things  and    those  which  are 
mingled  of  the  fine  (ksudra),  as  it  were  ;    origins    (bija)  *  of 
one  sort  and  another:  those  born  from  an  egg  (anda-ja),  and 
those  born  from  a  womb  (ja7-u~jci)^  and  those  born  from  sweat 
(sveda-ja)?  and  those  bom  from  a  sprout  (udbhij-ja) ,  horses, 
cows,  persons,  elephants  ;    whatevei  breathing  thing  there  is 
here — whethei  moving  or  flying,  and  what  is  stationary. 

All  this  is  guided  by  intelligence,  is  based  on  intelligence. 
The  world  is  guided  by  intelligence.  The  basis  is  intelligence 
Brahma  is  intelligence. 

4.  So  he  [i.  e.  Vamadcva],  having  ascended  aloft  from  this 
world  with  that  intelligent  Self  (Atman),  obtained  all  desires  in 
yon   heavenly  woild,    and   became    immortal — yea,  became 
[immortal]  ! 

Thus  (iti) '  Om  \ 

1  Liteially, 4  seeds.' 

2  This  item  may  be  a  later  addition  to  the  other  three,  which  are  already  similarly 
classified  in  Chanel  6.  3   i . 


301 


KAUSHITAKI    UPANISHAD1 


FIRST  ADHYAYA 

Th.6  course  of  reincarnation,  and  its  termination 
through  metaphysical  knowledge 2 

Citra  and  Svetaketu  eoneeming  the  path  to  the  conclusion 
of  reincarnation 

i.  Citra  Gangyayani,3  verily,  being  about  to  sacrifice,  chose 
Aruni.4  He  then  dispatched  his  son  Svctaketu,  saying  :  '  You 
perform  the  sacrifice.'  When  he  had  arrived,5  he  asked  of 
him  :  e  Son  of  Gautama,0  is  there  a  conclusion  [of  transmigra- 
tion] in  the  world  in  which  you  will  put  me?  Or  is  there  any 
road  ?  Will  you  put  me  in  its  world  ?  ' 

Then  he  said  :  *  I  know  not  this.  However,  let  me  ask  the 
teacher.'  Then  he  went  to  his  father  and  asked  :  '  Thus  and  so 
has  he  asked  me.  How  should  I  answer  ?  ' 

Then  he  said  :  c  I  too  know  not  this.  Let  us  pursue  Veda- 
study  (svddhydyd)  at  [his]  residence,  and  get  what  our  betters 
give.  Come !  Let  us  both  go.J 

Then,  fuel  in  hand,  he  returned  to  Citra  Gangyayani,  and 
said  :  'Let  me  come  to  you  as  a  pupil.' 

To  him  then  he  said :  *  Worthy  of  sacred  knowledge  (brahma) 
are  you^  O  Gautama,  who  have  gone  not  unto  conceit.  Come  ! 
I  will  cause  you  to  understand.' 

1  Throughout  the  notes  to  this  Upanishad  the  chaiacter  A  designates  the  recenbion 
published  in  the  Ananda^rama  Sanskrit  Seiies,  and  B  designates  the  recension  pub- 
lished iri  the  Bibliotheca  Indica  Series 

2  Other  expositions  of  this  subject  occur  at  Chaud.  5.  3-10  and  Bnh.  6.  2. 

3  Or  Gargyayanij  according  to  another  reading. 

4  That  is,  as  officiating  priest  — Com. 

5  So  B,  abhyagatam  ;  but  A  has,  instead,  asmam,  '  when  he  was  seated.' 

6  So  A    putra  *sti;  but  B  has  the  (less  appropriate)  reading  putro  '«,  '  You  are 
the  son  of  Gautama '  Is  there  ...  * 

302 


KAUSHITAKI   UPANISHAD  [-1.2 

The  testing  at  the  moon ;  thence  either  return  to  earth, 
or  further  progress 

2.  Then  he  said  :  '  Those  who,  verily,  depart  from  this  woi  Id— 
to  the  moon,  in  truth,  they  all  go.  During  the  earlier  half  it 
thrives  on  their  breathing  spirits  (prdnd) ;  with  the  latter  half1 
it  causes  them  to  be  reproduced.  This,  verily,  is  the  door  of 
the  heavenly  woild — that  is,  the  moon.  Whoever  answers  it. 
him  it  lets  go  fuither.  But  whoever  answers  it  not,  him, 
having  become  rain,  it  rains  down  here.  Either  as  a  worm,  or  as 
a  moth,  or  as  a  fish,  or  as  a  bird,  or  as  a  lion,  or  as  a  wild  boar,2 
or  as  a  snake,  or  as  a  tiger,  or  as  a  person,  or  as  some  other  in 
this  or  that  condition,  he  is  born  again  here  according  to  his 
deeds  (karman),  according  to  his  knowledge. 

When  he  comes  thither  it  asks  him  :  '  Who  are  you?  ' 

He  should  reply : 

'  From  the  fai -shining,3  O  yc  seasons  has  semen  been  gatheied, 
From  the  fifteenfold  pioduced,3  fiom  the  lealm  of  the  fatheis.3 
As  such  send  ye  me  in  a  man  as  an  agent. 
With  the  man  as  an  agent  in  a  mothei  infuse  me. 

So  am  I  born,  being  born  forth 4  as  the  twelfth  or  thirteenth 
succeeding  month,  by  means  of  a  twelve-  or  thirteen-fold 
father.5  For  the  knowledge  of  this  was  I — for  the  knowledge 
of  the  opposite  of  this.0  So  bring  ye  my  seasons  on  to 

1  Reading  aparapa&ena. 

2  In  A  this  item  is  lacking,  and  the  order  of  the  series  is  diffeient. 
J  That  is,  the  moon. — Com, 

4  itpa-jayamana  or  perhaps  're-born,'  a  meaning  which  is  used  in  the  BhG. 
and  MBh. 

fl  That  is,  the  year. — Com. 

0  *  This '  =  3«z/wz<2,  according  to  the  Com.  The  idea  is  perhaps:  'A  person's 
life  is  either  unto  knowledge  of  the  tiuth,  or  tmto  ignorance.*  Deussen  interprets 
more  specifically,  with  reference  to  '  the  two  paths '  which  are  being  expounded  in 
this 'chapter,  that  *this'  refeis  to  the  devayana,  cthe  path  to  the  gods,'  and  'the 
opposite  of  this '  to  the  pitryan  it  '  the  path  to  the  fathers.7  Bohtlmgk  makes  an 
ingenious  text-emendation :  sain  tad  vide  '/*«;//,  prati  tad  vide  'fiam}  instead  of 
'sam  tadmde  'ham,  ptatttadvidt  'ham  But  the  result,  <I  am  conscious  of  this, 
I  recollect  this,'  does  not  seem  as,  probable  as  the  traditional  reading,  although 
that  itself  does  not  seem  altogether  correct  Bohthngk's  article  c  Bernerkungen  zu 
einigen  Upanishaden*  contains  on  pp.  98-99  a  rejoinder  to  Deussen  on  this  same 
passage. 

3°3 


1.2-]  KAUSHITAKI    UPANISHAD 

immoitality.     By  this  truth,  by  this  austerity  I  am  a  season, 
I  am  connected  with  the  seasons.     Who  am  I  ?     I  am  you.' 
It  lets  him  go  further. 

The  course  to  the  Brahma- world 

3.  Having  entered  upon  this  Devayana('Leading-to-lhe-gods') 
path,  he  comes  to  the  world  of  Agni  (Fire),  then  to  the  world 
of  Viyu  (Wind),  then  to  the  world  of  Varuna,1  then  to  the 
world  of  Indra,  then  to  the  world  of  Prajapati,  then  to  the 
world  of  Brahma.     This  Brahma-world,  verily,  has  the  lake 
Ara  the  moments  Yeshtiha,  the  river  Vijara  ('  Ageless '),  the  tree 
Ilya,  the  city  Salajya,  the  abode  Aparajita  ('  Unconquered '), 
the  two  door-keepers    Indra  and  Prajapati,  the  hall  Vibhu 
('Extensive'),    the    thione    Vicakshana   (c  Far-shining'),    the 
couch  Amitaujas  (f  Of  Unmeasured  Splendor '),  and  the  beloved 
Manasi  (c  Mental1),  and  her  counterpart  CakshushI  ('  Visual'), 
both  of  whom,  taking  flowers,  verily  weave  the  worlds,  and  the 
Apsarases  (Nymphs),  Ambas    ('Mothers')   and   Ambayavis 
(•  Nurses '),  and  the  rivers  Ambaya  ('  Little  Mothers ').      To  it 
comes  he  who  knows  this.     To  him  Brahma  says ,  6  Run  ye 
to  him'     With  my  glory,  verily,    he  has  reached  the  rivei 
Vijara  (c  Ageless  ').     He,  verily,  will  not  grow  old.5 

The  knower's  triumphal  progress  through  the  Brahma- 
world 

4.  Unto   him  there  go  forth  five  hundred  Apsarases,  one 
hundred  with  fruits  in  their  hands,  one  hundred  with  ointments 
in  their  hands,  one  hundred  with  garlands  in  their  hands,  one 
hundred  with  vestments  in    their  hands,   one   hundred   with 
powdered  aromaticsin  their  hands.     They  adorn  him  with  the 
adornment  of  Brahma.     He,  having  been  adorned  with  the 
adornment  of  Brahma,  a  knower  of  Brahma,  unto  Brahma  goes 
on.     He  comes  to  the  lake  Ara.     This  he  crosses  with  his 
mind.    On  coming  to  it,  those  who  know  only  the  immediate, 
sink.     He  comes  to  the  moments  Yeshtiha.      These  run  away 
from  him.     He  comes  to  the  river  Vijara  ({  Ageless ').      This 
he  crosses  with  his  mind  alone  (eva).     There  he  shakes  off  his 

3  Here  A  adds  *  then  to  the  woild  of  Aditya  (the  Sun),' 

3°4 


KAUSHITAKI    UPANISHAD  [-1.5 

good  deeds  and  his  evil  deeds.  His  dear  relatives  succeed  to 
the  good  deeds  ;  those  not  dear,  to  the  evil  deeds.  Then,  just 
as  one  driving  a  chariot  looks  down  upon  the  two  chariot- 
wheels,  thus  he  looks  down  upon  day  and  night,  thus  upon 
good  deeds  and  evil  deeds,  and  upon  all  the  pairs  of  opposites. 
This  one,  devoid  of  good  deeds,  devoid  of  evil  deeds,  a  knower 
of  Brahma,  unto  very  Brahma  goes  on. 

Approaching  unto  the  very  throne  of  Brahma 

5.  He  comes  to  the  tree  Ilya  ,  the  fragrance  of  Brahma  enters 
into  him. 

He  comes  to  the  city  Salajya ,  the  flavor  of  Brahma  enters 
into  him. 

He  comes  to  the  abode  Aparajita  ('  Unconquered ') ,  the 
brilliancy  of  Brahma  enters  into  him. 

He  comes  to  the  two  door-keepers,  Indra  and  Prajapati ; 
these  two  run  away  from  him. 

He  comes  to  the  hall  Vibhu  ('  Extensive ') ;  the  glory  of 
Brahma  enters  into  him. 

He  comes  to  the  throne  Vicakshana  (£  Far-shining )).1  The 
Bnhad  and  the  Rathantara  Samans  are  its  two  fore  feet ;  the 
Syaita  and  the  Naudhasa,  the  two  hind  feet ;  the  Vairupa  and 
the  Vairaja,  the  two  lengthwise  pieces ;  the  Sakvara  and 
Raivata,  the  two  cross  ones.  It  is  Intelligence  (prajna),  for  by 
intelligence  one  discerns. 

He  comes  to  the  couch  Amitanjas  ('Of  Unmeasured 
Splendor ') ;  this  is  the  breathing  spirit  (prdna).  The  past  and 
the  future  are  its  two  fore  feet ;  prosperity  and  refreshment,  the 
two  hind  feet ;  the  Bhadraand  Yajnayajmya  [Samans],  the  two 
head  pieces ;  the  Brihad  and  the  Rathantara,  the  two  length- 
wise pieces ;  the  verses  (re)  and  the  chants  (saman),  the  cords 
stretched  lengthwise  ;  the  sacrificial  formulas  (yqjus),  the  cross 
ones ;  the  Soma-stems,  the  spread ;  the  Udgltha,  the  bolster 
(iipasri) ;  prosperity,  the  pillow.  Thereon  Brahma  sits.  He 
who  knows  this,  ascends  it  with  one  foot  only  (eva)  at  first. 

1  The  combined  descriptions  of  the  throne  and  of  the  couch  are  very  similar  to 
the  description  of  Vratya's  seat  in  AV.  15.  3.  3-9,  and  also  of  India's  throne  in 
Ait.  Br.  8.  12. 

305  x 


i. 5-]  KAUSHITAKI   UPANISHAD 

Him    Brahma   asks,   'Who   are   you>'    To   him   he   should 
answer : — 

Essential  identity  with  tne  infinite  Real 

6.  f  I  am  a  season.  I  am  connected  with  the  seasons.  Fiorn 
space  as  a  womb  I  am  produced  as  the  semen  for  a  wife,1  as 
the  brilliance  of  the  year,  as  the  soul  (atman)  of  every  single 
being.  You  are  the  soul  of  every  single  being.  What  you  are, 
this  am  I.J 

To  him  he  says :  '  Who  am  P  ' 

He  should  say :  '  The  Real' 

£  What  is  that,  namely  the  Real  (satyavi)  ? ' 

c  Whatever  is  other  than  the  sense-organs  (dcva)  and  the 
vital  breaths  (prana)— that  is  the  actual  (sat).  But  as  for  the 
sense-organs  and  the  vital  breaths — that  is  the  yon  (tyam). 
This  is  expressed  by  this  word  "  satyam  "  (c  the  Real ').  It  is 
as  extensive  as  this  world-all.  You  are  this  world-all/ 

Thus  he  speaks  to  him  then.  This  very  thing  is  declared 
by  a  Rig[-Veda]  verse : — 

Apprehension  of  It  through  the  Sacred  "Word  and  through 

all  the  functions  of  a  person ;  the  knower's  universal 

possession 

7.  Having  the  Yajus  as  his  belly,  having  the  Sam  an  as  his  head, 
Having  the  Rig  as  his  form,  yonder  Imperishable 
*  Is  Brahma ' '    Thus  is  he  to  be  discerned — 
The  great  seei,  consisting  of  the  Sacred  Word  (br  alma-mayo).11 

He  says  to  him :  e  Wherewith  do  you  acquire  ( */dp)  my 
masculine  names  ? ' 

1  With  the  vital  breath  (prana,  masc.),'  he  should  answer. 
c  Wherewith  feminine  names  ? '  3 
*  With  speech  (vac>  fern.)/ 
'  Wherewith  neuter  ones  ? ' 3 

1  So  B :  bkdryayat  retas.    A  has  instead  bhaya(s)  etad,  «  .    .  produced — fiom 
light ;  thus  [I  am]  the  brilliance  .  .  . ' 

2  The  passage  from  the  last  sentence  in  the  preceding  section  through  this  stanza 
is  not  found  in  some  manuscripts,  is  not  commented  on  by  £ankarananda,  and 
therefore  is  very  probably  an  interpolation. 

3  Such  is  the  order  in  A;  but  in  B  the  items  about {  feminine  names'  and  'neutei 
names  *  are  transposed. 

306 


KAUSHITAKI    UPANISHAD  [-2.1 

'  With  the  mind  (inanas,  neut.).' 

'  Wherewith  odors  ? ' 

1  With  the  breath  (prana l}.' 

1  Wherewith  forms  ? ' 

'  With  the  eye.' 

'  Wherewith  sounds  ? ' 

'  With  the  ear/ 

'  Wherewith  the  flavoi  s  of  food  ? ' 

'  With  the  tongue/ 

'  Wherewith  actions  ? ' 

'  With  the  two  hands.' 

i  Wherewith  pleasuic  and  pain  ? ' 

'  With  the  body.' 

(  Wherewith  bliss,  delight,  and  proci cation  ° ' 

1  With  the  generative  organ.' 

'  Wherewith  goings  ? ' 

*  With  the  two  feet.' 

'  Wherewith  thoughts,  what  is  to  be  understood,  and  desires? ' 

4  With  intelligence  (frajna)!  he  should  say. 

To  him  he  says:  'The  [primeval]  waters  [and  also: 
Acquisitions],2  verily,  indeed,  aie  my  world.  It  is  yours.' 

Whatever  conquest  is  Brahma's,  whatever  attainment — that 
conquest  he  conqueis,  that  attainment  he  attains  who  knows 
this — yea,  who  knows  this  ! 

SECOND  ADHYAYA 

The  doctrine  of  Prana,  together  with  certain 
ceremonies 

Identity  with.  Brahma  ;  its  value  in  service  and  security  to 

oneself 

i.  'The  breathing  spirit  (prana)  is  Brahma1 — thus  indeed 
was  Kaushltaki  wont  to  say. 

1  A  variant  in  both  A  and  B  is  ghrana,  '  smell ' 

2  The  Com.  explains  apas  as  meaning  l  the  primary  elements.''     But  the  word 
very  probably  has  a  double  significance  in  this  connection ;  beside  its  evident  mean- 
ing, it  refers  also  (though  as  an  artificial  plural  of  */&f)  to  the  preceding  questions, 
*  Wherewith  do  you  acquire  (V&P)  -  •  • '    The  usual  Upanishadic  conclusion  of 
such  a  series  would  very  appropriately  be  formed  if  the  word  meant,  summarily, 
£  acquisitions.' 

307  xa 


2.I-]  KAUSHITAKI    UPANISHAD 

Of  this  same  breathing  spirit  as  Brahma,  verily,  indeed,  the 
mind  (manas)  is  the  messenger ,  the  eye,  the  watchman ;  the 
ear,  the  announcer ;  speech,  the  handmaid.1 

He  who,  verily,  indeed,  knows  the  mind  as  the  messenger  of 
this  breathing  spirit,  [i.  e  ]  of  Brahma,  becomes  possessed  of 
a  messenger  ;  he  who  knows  the  eye  as  the  watchman,  becomes 
possessed  of  a  watchman;  he  who  knows  the  ear  as  the 
announcer,  becomes  possessed  of  an  announcer ;  he  who 
knows  speech  as  the  handmaid,  becomes  possessed  of  a  hand- 
maid.2 

To  this  same  breathing  spirit  as  Brahma,  verily,  all  these 
divinities  without  his  begging  bring  offering.  Likewise,  indeed, 
to  this  same  breathing  spirit  all  beings  without  his  begging 
bring  offering. 

Of  him  who  knows  this,  the  secret  doctrine  (ttpanisad)  is . 
'  One  should  not  beg.'  It  is  as  if,  having  begged  of  a  village 
ffland  not  having  received,  one  were  to  sit  down,3  saying: 
e  I  would  not  eat  anything  given  from  here ! '  and  then  those 
very  ones  who  formerly  refused  him  invite  him,  saying  :  f  Let 
us  give  to  you ! '  Such  is  the  virtue  (dharma)  of  the  non- 
beggar.4  Charitable  people,  however,  address  him,  saying: 
'  Let  us  give  to  you  1 ' 

2.  £ The  breathing  spirit  (prana)  is  Brahma5 — thus,  indeed, 
was  Paingya  wont  to  say. 

Of  this  same  bieathing  spirit  as  Brahma,  verily,  off  behind 
the  speech  the  eye  is  enclosed ;  off  behind  the  eye  the  ear  is 
enclosed  ;  off  behind  the  ear  the  mind  is  enclosed  ;  off  behind 
the  mind  the  breathing  spirit  is  enclosed. 

To  this  same  breathing  spirit  as  Brahma,  verily,  all  these 

1  In  A  this  Item  about  £  speech '  comes  directly  after  *  mind.' 

2  This  paragraph  is  lacking  in  A. 

3  Or,  'fast  upon  [the  village].'    For  the  practice  of  '  suicide  by  starvation*  see 
the  article  by  Prof.  Hopkins  in  JAOS.  21.  146-159,  especially  p.  159,  where  this 
very  passage  is  discussed. 

4  The  idea  would  seem  to  be  :  <  Such  (i.  e.  the  same)  is  tiue  of  the  non-beggar 
who  knows.     Without  his  begging,  however,  he  too  receives.'     But,  instead  of  the 
ayaeatas  of  B,  A  laa&yacitas,  i.e.  'of  the  beggar.'    Then  the  idea  would  seem  to 
be :  { Such  (i.  e.  as  has  been  described)  is  the  virtue  of  the  beggar.     He  finally 
receives.    He  who  knows,  however— he,  too,  finally  leceives  without  begging 
solely  because  of  his  knowing.'    With  either  reading  the  meaning  is  not  altogether 
explicit. 

308 


KAUSHITAKI   UPANISHAD  [-3.3 

divinities  without  his  begging  bring  offering.  Likewise  indeed, 
to  him  all  beings  without  his  begging  bring  offering. 

Of  him  who  knows  this,  the  secret  doctrine  (upanisad]  is : 
'  One  should  not  beg/  It  is  as  if,  having  begged  of  a  village 
and  not  having  received,  one  were  to  sit  down,  saying .  *  I  would 
not  eat  anything  given  from  here ! '  and  then  those  very  ones 
who  formerly  refused  him  invite  him,  saying:  'Let  us  give  to 
you!'  Such  is  the  virtue  of  the  non-beggar.1  Charitable 
people,  however,  address  him,  saying :  cLet  us  give  to  you ! ' 

3  (2).  Now  next,  the  procuring  of  a  special  prize, — 

In  case  one  should  covet  a  special  prize—either  on  the  night 
of  a  full  moon  or  on  the  night  of  a  new  moon,  or  during  the 
bright  half  of  the  moon  under  an  auspicious  constellation — at 
one  of  these  points  of  time,2  having  built  up  a  fire,  having  swept 
around,  having  sprinkled  around,  having  purified,3  having 
bent  the  right  knee,  with  a  spoon  (sm^a)  or  with  a  wooden 
bowl  (camasa)  or  with  a  metal  cup  (kain$a)f  he  offers  these 
oblations  of  melted  butter  : — 

'The  divinity  named  Speech  is  a  piocurer.  May  it  procure 
this  thing  for  me  from  so-and-so  !  To  it,  hail  (svaha) ! 

The  divinity  named  Breath  (prdna)  is  a  procurer.  May  it 
procure  this  thing  for  me  from  so-and-so !  To  it,  hail ! 

The  divinity  named  Eye  is  a  procurer.  May  it  procure  this 
thing  for  me  from  so-and-so  !  To  it,  hail ! 

The  divinity  named  Ear  is  a  procurer.  May  it  procure  this 
thing  for  me  from  so-and-so  !  To  it,  hail ! 

The  divinity  named  Mind  is  a  procurer.  May  it  procure  this 
thing  for  me  from  so-and-so !  To  it,  hail ! 

The  divinity  named  Intelligence  is  a  procurer.  May  it 
procure  this  thing  for  me  from  so-and-so !  To  it,  hail ! ' 

Then  having  sniffed  the  smell  of  the  smoke,  having 
rubbed  his  limbs  over  with  a  smearing  of  the  melted  butter, 
silently  he  should  go  foith5  and  declare  his  object,  or  despatch 
a  messenger.  He  obtains  indeed. 


1  See  note  4  on  page  308.  2  This  phrase  is  lacking  in  A. 

3  This  word  is  lacking  m  B, 

4  The  ttto  last  alternatives  are  lacking  in  B. 

5  From  the  place  of  the  oblations  to  the  house  of  the  possessor  of  the  object— 
Com. 

3°9 


.  4-J  KAUSHITAKI    UPANISHAD 

To  win  another's  affection 

4  (3).  Now  next,  longing  inconnection  with  the  divine 
powers1  (daiva  smard) . — 

If  one  should  desire  to  become  beloved  of  a  man,  or  of  a 
woman,  or  of  men,  or  of  women— at  one  of  these  same  [afore- 
mentioned] points  of  time,  having  built  up  a  fire,2  he  in  the 
same  manner  offers  these  oblations  of  melted  butter : — 
'  Your  Speech  I  sacrifice  in  me,  you  so-and-so  I     Hail ! 

Your  Breath  I  sacrifice  in  me,  you  so-and-so !     Hail  ! 

Your  Eye  I  sacrifice  in  me,  you  so-and-so  !     Hail ! 

Your  Ear  I  sacrifice  in  me,  you  so-and-so !     Hail ' 

Your  Mind  I  sacrifice  in  me,  you  so-and-so  !     Hail ! 

Your  Intelligence  I  sacrifice  in  me,  you  so-and-so  !  Hail !  ' 
Then,  having  sniffed  the  smell  of  the  smoke,  having  rubbed 
his  limbs  over  with  a  smearing  of  the  melted  butter,  silently  he 
should  go  forth  and  desire  to  approach  and  touch,  or  he  may 
simply  stand  and  converse  from  windward.  He  becomes 
beloved  indeed.  They  long  for  him  indeed. 

The  perpetual  sacrifice  of  self 

5  (4).  Now  next,  the  matter  of  self-restraint  (samyamand) 
according    to    Pratardana,   or    the  'Inner  Agnihotra 
Sacrifice,5  as  they  call  it. — 

As  long,  verily,  as  a  person  is  speaking,  he  is  not  able  to 
breathe.  Then  he  is  sacrificing  breath  (prana)  in  speech. 

As  long,  verily,  as  a  person  is  breathing,  he  is  not  able  to 
speak.  Then  he  is  sacrificing  speech  (vac)  in  breath. 

These  two  are  unending,  immortal  oblations  ,  whether  waking 
or  sleeping,  one  is  sacrificing  continuously,  uninterruptedly.3 
Now,  whatever  other  oblations  there  are,  they  are  limited,  for 
they  consist  of  works  (karma-mayo).  Knowing  this  very  thing, 
verily,  indeed,  the  ancients  did  not  sacrifice  the  Agnihotra 
sacrifice. 

1  Namely  Speech,  Breath,  Eye,  Ear,  Mind,  and  Intelligence— enumerated  in  the 
previous  section. 

2  This  phrase  is  lacking  in  B. 
8  This  word  is  lacking  m  B. 

310 


KAUSHITAKI    UPANISHAD 


Glorification  of  the  Uktha l 

6.  '  The  Uktha  (Recitation)  is  bralima  (sacred  word) ' — thus 
indeed  was  Sushkabringara  wont  to  say. 

One  should  leverence  it  as  the  Rig  (Hymn  of  Praise)  ;  unto 
such  a  one  indeed  all  beings  sing  praise  (re]  for  his  supremacy. 

One  should  reverence  it  as  the  Yajus  (Sacrificial  Formula); 
unto  such  a  one  indeed  all  beings  are  united  (yujyante)  for  his 
supremacy. 

One  should  leverence  it  as  the  Saman  (Chant) ;  unto  such  a 
one  indeed  all  beings  bow  down  (samnamante)  for  his  supremacy. 

One  should  reverence  it  as  beauty  (srz). 

One  should  reverence  it  as  glory  (yasas), 

One  should  reverence  it  as  brilliancy  (tejas). 

As  this  [i.e.  the  Uktha]  is  the  most  beautiful,  the  most 
glorious,  the  most  brilliant  among  the  Sastras  (Invocations  of 
Praise) — even  so  is  he  who  knows  this,  the  most  beautiful,  the 
most  glorious,  the  most  brilliant  among  all  beings. 

So  the  Adhvaryu  priest  prepares  (samskaroti)  this  soul 
(atman)  that  is  related  to  the  sacrifice,2  that  consists  of  works. 
On  it  he  weaves  what  consists  of  the  Yajus.  On  what  consists 
of  the  Yajus  the  Hotri  priest  weaves  what  consists  of  the  Rig. 
On  what  consists  of  the  Rig  the  Udgatri  priest  weaves  what 
consists  of  the  Saman,  This  is  the  soul  of  all  the  threefold 
knowledge.  And  thus  he  who  knows  this,  becomes  the  soul 
of  Indra.3 

Daily  adoration  of  the  stua  for  the  removal  of  sin 

7  (5).  Now  next  are  the  all-conquering  Kaushltaki's 
three  adorations  — 

The  all-conquering  Kaushltaki  indeed  was  wont  to 4  worship 
the  rising  sun — having  performed  the  investiture  with  the  sacred 

1  Compare  the  identification  of  the  Uktha  with  Prdna  at  Brih.  5.  13.  I. 

2  So  B,  aistikam ;   A  has  instead,  ai^takam^  c  that  is  related  to  the  sacrificial 
bricks.' 

3  So  B,    Instead  of  this  sentence,  A  has .  '  And  this  is  the  soul  of  a  person 
Thus  he  becomes  a  soul  who  knows  this ' 

4  The  preceding  woids  of  this  sentence  are  lacking  in  A.    That  has  simply  '"He 
would  worship    .  . ' 

3" 


2.7-]  KAUSHITAKI   UPANISHAD 

thread  ( yajiiopavttain)?-  having  sipped  2  water,  thrice  having 
sprinkled  the  water-vessel — saying:  'Thou  art  a  snatcher! 
Snatch  my  sin  (papman)  \ ' 

In  the  same  manner  [he  was  wont  to  worship  the  sun]  when 
it  was  in  the  mid-heaven :  '  Thou  art  a  snatcher- up  !  Snatch  up 
my  sin ! ' 

In  the  same  manner  [he  was  wont  to  worship  the  sun]  when  it 
was  setting  :  *  Thou  art  a  snatcher-away  !  Snatch  away  my  sin ! ' 

Whatever  evil  (papa)  he  committed  by  day  or  night,  it 
snatches  away.3 

Likewise  also  he  who  knows  this,  worships  the  sun  in  the 
same  manner,3  Whatever  evil  one  commits  by  day  or  night, 
it  snatches  away. 

Eegular  adoration  of  the  new  moon  for  prosperity 

8,  Now,  month  by  month  on  the  night  of  the  new  moon  when 
it  comes  around  4  one  should,,  in  the  same  manner,  worship  the 
moon  as  it  appears  in  the  west ;  or  he  casts  two  blades  of 
green  grass  fl  toward  it,  saying : — 

'  That  heart  of  mine  of  contour  fair  (suszma) 
Which  in  the  moon  in  heaven  rests — 
I  ween  myself  aware  of  that  I 
May  I  not  weep  for  children's  ill!'6 

1  This  probably  is  the   earliest  reference  to  the   Indian  religious  custom    of 
investing  the  twice-born  with  a  sacred  thread  to  be  worn  over  the  left  shoulder. 
—Max  Muller  (SBE.  I.  285,  note  i). 

2  Thus  A  .  acamya\  B,  instead,  has  oniya,  c  having  fetched.' 

3  The  preceding  sentence  is  lacking  in  A. 

4  This  word,  vrttayxm,  is  lacking  in  A. 

s  Instead  of  this  phrase  kant&-frne  vd  praty-asyati,  A  has  hanta-trnabhydm 
vdk  praty-asyati .  .   ,  <  with  two  blades  of  green  grass  speech  casts  toward  .  .    ' 
6  So  in  IB  ;  but  in  A  this  stanza  reads  — 

'  That  heart  of  thine  of  contour  fair 
Which  rests  up  in  the  moon — with  that, 
O  queen  of  immortality, 
May  I  not  weep  for  children's  ill ' ' 

The  meaning  of  c srt-sfmam*  in  the  first  line  is  uncertain,  slman,  the  base  of 
this  compound,  is  used  (according  to  the  references  in  J3R.)  to  mean  either  the  line 
of  the  hair-part  or  the  line  of  a  boundary,  i.  e.  out-line.  In  the  case-form  in  which 
the  compound  occuis  in  this  passage  it  must  needs,  apparently,  agree  with  '  heart '  j 
and  its  meaning  would  involve  the  second-mentioned  meaning  of  the  base. 
Accordingly,  in  this  poetical  passage,  it  is  rendered  <  of  contour  fair.'  This  stanza 

312 


KAUSHITAKI    UPANISHAD  [-2.9 

In  advance  of  such  a  one,  indeed,  his  progeny  decease  not. 
— Thus  in  the  case  of  one  to  whom  a  son  has  been  born. 
Now  in  the  case  of  one  to  whom  a  son  has  not  been  born. — 

1  Be  thou  swelled  forth.    Let  enter  thee  .  .  / 1 

'  In  thee  let  juices,  powers  also  gather  .  .  .' 2 

1  The  stalk  that  the  Adityas  cause  to  swell  forth  .  .  .' 3 

Having  muttered  these  three  sacred  verses  (re),  he  says  : 
'  Cause  not  thyself  to  swell  forth  with  our  vital  breath,  piogeny, 
cattle !  He  who  hates  us  and  him  whom  we  hate — cause 
thyself  to  swell  forth  with  his  vital  breath,  progeny,  cattle ! 4 

Thereupon  I  turn  myself  with  India's  turn5 ;  I  turn  myself 
along  with  the  turn  of  the  sun.' 

Thereupon  he  turns  himself  toward  the  light  arm. 

9  (6).  Now,  on  the  night  of  the  full  moon  one  should,  in  the 
same  manner,  worship  the  moon  as  it  appears  in  the  east, 
saying  :— 

cThou  art  King  Soma  Thou  art  the  Far-shining,  the 
Five-mouthed,  Prajapati  (Lord  of  Creation). 

The  Brahman  (brahmand)  is  one  mouth  of  thee.  With  that 
mouth  thou  eatest  the  kings.  With  that  mouth  make  me  an 
eater  of  food. 

The  king  (rajau)  is  one  mouth  of  thee.     With  that  mouth 

recurs  latei,  though  in  changed  form,  at  2.10 — there,  as  well  as  here,  with 
variations  m  A  and  B.  The  form  in  2.  8  B  seems  to  be  quoted  (though  incom- 
pletely and  with  additional  lines)  at  Par.  Grihya  Sutra  i.  u.  9  ;  and  the  form  in 
2.  10  A,  similarly,  at  Abv.  Grihya  Sutia  i  13.  7.  In  all  those  three  other  instances 
the  person  addressed  is  different,  it  being  there  a  wife  addressed  by  her  husband, 
while  here  the  moon  by  a  woishipei.  And  irf  the  adapted  form  of  the  stanza  as 
a  whole  this  particular  woid  also  is  different :  susfme,  vocative  singular  feminine. 
Its  meaning  there,  accoidmgly,  would  seem  quite  evidently  to  be  c  O  thou  (fern.) 
with  fair-parted  hail.*  Perhaps  for  the  sake  of  uniformity  with  these  three  other 
occunenccs  of  the  same  (adapted)  stanza,  BR.  and  BWb.  propose  to  emend  here 
likewise  to  snsime ;  and  Deussen  is  inclined  to  favor  this.  It  ib  a  plausible,  but 
not  a  necessaiy,  emendation  ;  a  derivative  compound  may  possess  a  double  mean- 
ing as  well  as  its  base,  and  may  be  accordant  therewith 
1  =RV.  i.  91.  16  a  and  9.  31  4  a.  2  =  RV.  i.  91.  18  a. 

3  -  AV.  7.  Si.  6  a  with  the  exception  of  adityas  for  devas\  found  also  in  TS 
2.  4.  14.  i  and  MS.  4.  9.  27 ;  4  12.  2. 

4  The  AV.  chapter,  a  line  of  which  was  quoted  just  above,  contains  also  (7.  81. 
5)  a  petition  similar  to  this  one. 

fl  That  is,  toward  the  east,  which  is  the  special  region  of  Indra.     A  instead  has 
fo  '  of  the  gods/  here  as  well  as  in  the  parallel  passage  later,  2.  9. 

313 


2.9-]  KAUSHITAKI   UPANISHAD 

thou  eatest  the  people  (vii).  With  that  mouth  make  me  an 
eater  of  food. 

The  hawk  is  one  mouth  of  thee.  With  that  mouth  thou 
eatest  the  birds.  With  that  mouth  make  me  an  eater  of 
food. 

Fire  is  one  mouth  of  thee.  With  that  mouth  thou  eatest 
the  world  With  that  mouth  make  me  an  eater  of  food. 

In  thee  is  a  fifth  mouth.  With  that  mouth  thou  eatest  all 
beings.  With  that  mouth  make  me  an  eater  of  food. 

Waste  not  thou  away  with  our  vital  breath3  progeny,  cattle  ! 
He  who  hates  us  and  him  whom  we  hate — waste  thou  away 
with  his  vital  breath,  progeny,  cattle ! 

Thereupon  I  turn  myself  with  the  turn  of  the  gods  l  ,  I  turn 
myself  along  with  the  turn  of  the  sun.5 

Thereupon  he  turns  himself  toward  the  right  arm. 

A  prayer  in  connection  with  wife  and  children 

10.  Now,  when  about  to  lie  down  with  a  wife,  one  should 
touch  her  heart,  and  say : — 

1  That  which  in  thy  heait,  0  [dame]  with  fan-paired  ban, 
Is  placed — \\ithin  Prajapati2 — 
Theie^ith,  O  Queen  of  immortality, 
May  you  not  come  on  children's  ill1'  * 

In  advance  of  such  a  one  indeed  her4  children  decease 
not. 

1  Deussen  understands  this  \vord  to  refer  to  Varuna  and  Indra,  regents  of  the 
western  and  the  eastern  quarters  respectively ;   and  therefore  supposes  that  in  this 
ceremony  the  worshiper  makes  a  complete  turn  around  from  east  to  west  to  east,  as 
compared  with  the  half  turn  from  west  to  east  in  the  previous  paragraph.     But 
there  A  has  *  of  the  gods '  instead  of  '  of  Indra,*  and  other  specifications  the  same 
as  here.    The  necessary  data  for  determining  are  insufficient;  the  conjecture  may 
be  possible  for  B;  but  not  for  A. 

2  This  stanza  is  adapted  from  2    8.     Between  the  moon,  which  was  addressed 
there,  and  the  wife,  who  is  addressed  here  and  who  as  the  bearer  of  progeny  is 
pantheistically  associated  with  Prajapati,  the  Lord   of  Progeny,  an  intermediate 
connection  is  made  at  2.  9  through  the  identification  of  the  moon  with  Prajapati 
For  variations  in  the  two  forms  of  the  stanza  consult  page  312,  note  6. 

3  Instead  of  these  last  two  verses  according  to  B,  A  has 

£  — I  ween  myself  aware  of  it. 

May  I  not  weep  for  cmlchen's  ill ' ' 
*  A  has,  instead,  the  masculine  form  of  the  pronoun. 

314 


KAUSHITAKI   UPANISHAD  [-2.11 

A  returning  father's  affectionate  greeting  to  his  son l 

ii  (7).  Now,  when  one  has  been  away,  on  coming  back  he 
should  kiss  2  his  son's  head  and  say  : — 

'Fiom  eveiy  limb  of  mine  you  come! 
Right  fiom  my  heait  you  are  bom  foith ! 
You  are  myself  (dfman),  indeed,  my  son ' 3 
So  live  a  hundred  autumns  long  1 

So-and-so  ! 4  ' — He  takes  his  name. 

i  Become  a  stone  !   Become  an  ax  ! 
Become  unconquerable  gold ! 
A  bi ilhance  (tejas\  son,  indeed  you  are ' 5 
So  live  a  hundred  autumns  long ! c 

So-and-so  ! 7 ' — He  takes  his  name. 

Then  he  embraces  him,8  saying:  'Wheiewith  Prajapati 
embraced  his  creatures  for  their  security,  therewith  I  embrace 
you,  So-and-so  ! ' — He  takes  his  name.9 

Then  he  mutters  in  his  right  ear  : — 

i  Confer  on  him,10  O  generous  one  (magkavan\  onrushing  .  .  .' 

and  in  the  left  [ear]  : — 

'  O  Indra,  grant  most  excellent  possessions  ! ' " 

1  These  directions  are  incorporated  in  the  Grihya  Sutras:  Asvalayana  I.  15.  3, 
9;   Paraskara  I.  16.   18;   Khadira  2.  3.  13,  Gobhila  2.  8.  21,  22;   Apastamba 
6.  15.  12. 

2  So  B,  abhi-jighret  •  A.  has,  instead,  abhi-mrset^  '  touch,'     On  the  c  sniff-kiss ' 
see  the  article  by  Prof.  Hopkins,  JA  OS.  28.  120-134. 

3  So  B .  putra  ndma     Possibly,  however,  putrana?na ,  if  so,  then 

*  You  are  myself,  by  name  my  son '  * 
A  has,  instead,  putra  ma  vitha : 

'  You  are  myself  You've  saved  me,  son  !  * 

This  conception  accords  with  the  later  etymology  of  son  as  t  savior  from  hell,'  y!w/- 
/;-#,  ManavaDharma  Sastra  9.  138. 

*  This  word  (asatt)  is  lacking  in  B. 

5  Or,  £  A  Brilliance,  son,  by  name  you  are  '  * 

0  This  stanza,  with  dtmd  instead  of  tejas  in  the  third  line,  occurs  in  the 
Madhyamdzna  recension  of  Brih.  at  6.  4.  26  (  =  6at,  Br.  14.  9.  4.  26)  and  in 
Par.  Gnhya  Sutia  i.  16  1 8  ;  with  vedas  instead  of  the  tejas,  it  occurs,  along  with 
the  two  following  Rig-Veda  quotations,  in  Asv.  Grihya  Sutra  I.  15.  3. 

7  This  word  (asau}  is  lacking  in  B. 

8  This  phiase  is  lacking  in  A.  9  This  sentence  is  lacking  in  B. 

10  This  line  =  RV.  3.  36.  10  a  with  asme,  '  us,*  adapted  to  asma?,  'him.' 

11  -RV.  2   21.  6  a. 


2. ii-]  KAUSHITAKI    UPANISHAD 

[and  says>  ]  k  Be  not  cut  off11  Be  not  perturbed.2  Live 
a  hundred  autumns  of  life.  Son,  I  kiss  your  head  with  your 
name,  So-and-so!' — Thrice  he  should  kiss  his  head. 

1 1  make  a  lowing  over  you  with  the  lowing  of  cows.1 — Thrice 
he  should  make  a  lowing  over  his  head. 

The  manifestation  of  the  permanent  Brahma  in  evanescent 

phenomena 
(a)  Cosmical  powers  revertible  into  wind 

13  (8).  Now  next,  the  dying  around  of  the  gods  (daiva 
parimara}:* — 

This  Brahma,  verily,  shines  when  fire  blazes ;  likewise  this 
dies  when  it  blazes  not.  Its  brilliance  (tejas)  goes  to  the  sun  , 
its  vital  breath  (prdna\  into  the  wind  (vayu). 

This  Brahma,  verily,  shines  when  the  sun  is  seen ;  likewise 
this  dies  when  it  is  not  seen.  Its  brilliance  goes  to  the  moon  ; 
its  vital  breath,  to  the  wind. 

This  Brahma,  verily,  shines  when  the  moon  is  seen  ;  likewise 
this  dies  when  it  is  not  seen.  Its  bnlliance  goes  to  lightning ; 
its  vital  breath,  to  the  wind. 

This  Brahma,  verily,  shines  when  the  lightning  lightens  ; 
likewise  this  dies  when  it  lightens  not.  Its  brilliance  goes  to 
the  wind  4 ;  its  vital  breath,  to  the  wind. 

All  these  divinities,  verily,  having  entered  into  wind,  perish 
not  when  they  die  in  the  wind  ;  therefrom  indeed  they  come 
forth  again. 

— Thus  with  reference  to  the  divinities. 

(b)  An  individual's  powers  revertible  into  breath. 

Now  with  reference  to  oneself. — 

13.  This   Brahma,   verily,   shines   when   one    speaks    with 

1  ma  chittha($\  [—A;  ckettfia(s)—'B].    Compare,  in  the   prayer  'For  some 
one's  continued  life'  at  AV.  8.  I.  4,  ina  chittha(s}  asmal  lokad .  . 

*  Be  not  cut  off  from  this  world, 
Fiom  the  sight  of  Agni  and  of  the  Sun  ! ' 

2  ma  vyathistha(s).     Occurs  m  BhG.  n.  34. 

5  Compare  a  somewhat  similar  passage  in  Ait.  Br.  8.  28  entitled  « The  Dying 
around  Brahma/  where  also  the  wind  is  the  ultimate  in  the  i egression  of  these 
same  five  phenomena  (though  in  inverse  ordei). 

4  So  A.    B  has  the  less  appropriate  difas,  l  regions  of  heaven.' 


KAUSHITAKI    UPANISHAD  [-2.14 

speech  ,  likewise  this  dies  when  one  speaks  not.  Its  brilliance 
goes  to  the  eye  ;  its  vital  breath,  to  the  vital  breath. 

This  Brahma,  verily,  shines  when  one  sees  with  the  eye  ; 
likewise  this  dies  when  one  bees  not.  Its  brilliance  goes  to  the 
ear  ;  its  vital  breath,  to  the  vital  breath. 

This  Brahma,  verily,  shines  when  one  hears  with  the  ear  ; 
likewise  this  dies  when  one  hears  not.  Its  brilliance  goes  to 
the  mind  ;  its  vital  breath,  to  the  vital  breath. 

This  Brahma,  verily,  shines  when  one  thinks  with  the  mind ; 
likewise  this  dies  when  one  thinks  not.  Its  brilliance  goes  to 
the  vital  breath ;  its  vital  breath,  to  the  vital  breath. 

All  these  divinities,  verily,  having  entered  into  the  vital 
breath,  perish  not  when  they  die  in  the  vital  breath  ;  therefrom 
indeed  they  come  forth  again. 

So  verily,  indeed,  if  upon  one  who  knows  this  both  moun- 
tains should  roll  themselves  forth — both  the  southern  and 
the  northern1 — desiring  to  lay  him  low,  indeed  they  would 
not  lay  him  low.  But  those  who  hate  him  and  those  whom  he 
himself  (svayani)  hates — these  all  die  around  him. 

The  contest  of  the  bodily  powers  for  supremacy ;  the 
ultimate  goal 

14  (9).  Now  next,  the  assumption  of  superior  excel- 
lence (72  ihsrcyasadan  a)? — 

All  these  divinities,  verily,  indeed,  when  disputing  among 
themselves  in  the  matter  of  self-superiority,  went  forth  from 
this  body.  It  lay,  not  breathing,  dry,3  become  like  a  piece  of 
wood. 

Then  speech  entered  into  it.  It  just  lay,  speaking  with 
speech. 

Then  the  eye  entered  into  it.  It  just  lay,  speaking  with 
speech,  seeing  with  the  eye. 

Then  the  ear  entered  into  it.  It  just  lay,  speaking  with 
speech,  seeing  with  the  eye,  hearing  with  the  ear. 

Then  the  mind  entered  into  it.     It  just  lay,  speaking  with 

1  That  is,  the  Vindhyas  and  the  Himalayas  respectively. 

2  Other  accounts  of  the  same  allegory  occur  m  Brih.  6  i.  1-14 ;  Chand,  5.  I ; 
and  Kaush.  3.  3. 

3  The  words  '  not  breathing,  dry '  are  lacking  in  A. 

3*7 


2.I4-]  KAUSHITAKI    UPANISHAD 

speech,  seeing  with  the  eye,  hearing  with  the   ear,  thinking 
with  the  mind. 

Then  the  vital  breath  (prdna)  entered  into  it.  Thereupon 
indeed  it  arose. 

All  those  divinities,  verily,  having  recognized  the  superior 
excellence  in  the  vital  breath,  and  having  passed  into  the  vital 
breath,  even  the  intelligential  self  (prajnatman},  went  forth 
from  this  body1 — all  these  together.  They,  having  entered 
into  the  wind,2  having  the  nature  of  space  (akysdtman),  went 
to  heaven  (svar). 

Likewise  also,  indeed,  he  who  knows  this,  having  recognized 
the  superior  excellence  in  the  vital  breath,3  having  passed  into 
the  vital  breath,  even  the  intelligential  self,  of  all  beings,4  goes 
foith  from  this  body  along  with  all  these.  He,  having  entered 
into  the  wind,2  having  the  nature  of  space,  goes  to  heaven 
He  goes  to  that  [place]  where  these  gods  are.  Having  reached 
that,  he  becomes  immortal  as  the  gods  are  immoital — he  who 
knows  this.3 

A  dying  father's  bequest  of  his  various  powers  to  his  son 5 

15(10).  Now  next,  the  Father-and-son  Ceremony,  or 
the  Transmission,  as  they  call  it. — 

A  father,  when  about  to  decease,  summons  his  son.  Having 
strewn  the  house  with  new  grass,  having  built  up  the  fire, 
having  set  down  near  it  a  vessel  of  water  together  with  a  dish, 
the  father,  wrapped  around  with  a  fresh  garment,  remains 
lying.6  The  son,7  having  come,  lies  down  on  top,  touching 

1  A  has,  Instead,  ?okad,  *  world  ' 

2  So  B  .  vayu-pramsta  ;  but  A  has,  instead,  vayu-ptatiitha,  s  established  on  the 
wind.' 

3  The  previous  phrase  is  lacking  in  A. 

*  The  words  e  of  all  beings '  are  lacking  in  B. 

5  Another  account   of  a    'father-to-son    transmission*   is   found    m    Bnh.    i. 

5  *  7-2°- 

6  So  B :  pita  sete.     But  A  has,  instead,  svayam  fyete*     According  to  this  read- 
ing, what  was  in  the  other  reading  a  main  verb  is  lost ;  and  the  sentences  must  be 
reconstructed  :  e  A  father  . .  .  summons  his  son,  having  strewn  .  .  .  ,  having  built 
,  .  .  ,  having  set  down  .  .  .  dish,  wrapped  .  .  .  garment,  himself  in  white      The 
son,  ...  * 

7  If  the  elision  is  of  a  locative,  putre>  instead  of  a  nominative,  j&w/jw,  then  with- 
out a  grammatical  impossibility  (though  with  less  probability  as  being  an  excep- 
tional usage)  the  sentence  might  mean  :  '  Upon  the  son  when  he  comes  (or,  Upon 
the  son's  coming)  he  lies  ...  * 


KAUSHITAKI    UPANISHAD  [-2.15 

organs  with  organs.     Or  he  may,  even,  transmit  to  him  seated 
face  to  face.1     Then  he  delivers  over  to  him  [thus]  : — 

Father:  '  My  speech  in  you  I  would  place  !  ' 

Son :  '  Your  speech  in  me  I  take,5 

Father .  £  My  breath  (prana*)  in  you  I  would  place  !  * 

Son  :  c  Your  breath  in  me  I  take.3 

Father :  '  My  eye  in  you  I  would  place  ! ' 

Son :  £  Your  eye  in  me  I  take.' 

Father :  c  My  ear  in  you  I  would  place  ! ' 

Son:  cYour  ear  in  me  I  take.' 

Father :  £  My  tastes  in  you  I  would  place  ! ' 

Son.  'Your  tastes  in  me  I  take.' 

Father :  £  My  deeds  (karman)  in  you  I  would  place  ! ' 

Son :  *  Your  deeds  in  me  I  take  ' 

Father :  '  My  pleasure  and  pain  in  you  I  would  place !  ' 

Son :  "  Your  pleasure  and  pain  in  me  I  take.' 

Father :  £  My  bliss,  delight,  and  procreation  in  you  I  would 
place  ! ' 

Son :  '  Your  bliss,  delight,  and  procreation  in  me  I  take/ 

Father :  '  My  goings  in  you  I  would  place  ' ' 

Son :  '  Your  goings  in  me  I  take/ 

Father :  *  My  mind  3  in  you  I  would  place ! ' 

Son :  '  Your  mind  in  me  I  take.' 

Father :  '  My  intelligence  (frajna) 4  in  you  I  would  place ! ' 
Son :  c  Your  intelligence 4  in  me  I  take.' 
If5  however,  he   should  be  unable  to  speak   much,  let  the 
father   say   summarily:    'My  vital   breaths  (prdna)  in  you 
I  would  place  ! '  [and]  the  son  [reply]     '  Your  vital  breaths  in 
me  I  take.'5 

Then,  turning  to  the  right,  he  goes  forth  toward  the  east.0 
The  father  calls  out  after  him  :  *  May  gloiy  (yasas),  sacred 
luster  (brahma-varcasa}?  and  fame  delight  in  you  ! ' 

1  So  B  ;  but  A  has,  instead,  ' ...  sit  in  front  of  him/ 

2  This  word  here  designates  c  breath '  as  '  the  function  of  smell,1  rather  than  as 
c  the  breath  of  life,1 

3  This  item  of  the  series  is  lacking  m  A ;  but  see  next  note. 

4  So  IB  ;  A  has,  instead,  dhwo  mjnatavyam  Mmdn,  'thoughts,  what  is  to  be 
understood,  and  desires  '—items  which  occiu  in  a  partially  similar  series  in  I   7. 

5  This  whole  sentence  is  lacking  in  A, 

6  This  word,  pran,  is  lacking  in  B. 

7  Here  A  has,  in  addition,  *food  to  eat.' 

3*9 


2.15-]  KAUSHITAKI    UPANISHAD 

Then  the  other  looks  over  his  left  shoulder.  Having  hid 
[his  face]  with  his  hand,  or  having  covered  [it]  with  the  edge 
of  his  garment,  he  says  :  (  Heavenly  (svarga)  worlds  and  desires 
do  you  obtain  !  3 

If  he  should  become  well,  the  father  should  dwell  under  the 
lordship  of  his  son,  or  he  should  wander  around  as  a  religious 
mendicant.1  If,  however,  he  should  decease3  so  let  them 
furnish2  him  as  he  ought  to  be  furnished — as  he  ought  to  be 
furnished. 


THIRD  ADHYAYA 
Doctrine  of  Prana  (the  Breathing  Spirit) 

Knowledge  of  Indra,  the  greatest  possible  boon  to  men 

i.  Pratardana  Daivodasi  by  fighting  and  virility  arrived  at 
the  beloved  abode  of  Indra. 

To  him  then  Indra  said  :  £  Pratardana,  choose  a  boon 
(vara)  I  '  3 

Then  said  Pratardana  •  c  Do  you  yourself  choose  for  me  the 
one  which  you  deem  most  beneficent  to  mankind/ 

To  him  then  Indra  said:  '  A  superior  (vard),  verily,  chooses 
not  for  an  inferior  (avara).  Do  you  yourself  choose/ 

cNo  boon  (a-vara),  verily,  then,  is  it  to  me  !  J  said  Pratar- 
dana. 

But  Indra  departed  not  from  the  truth,  for  Indra  is  truth. 

To  him  then  Indra  said  :  *  Understand  me,  myself.  This 
indeed  I  deem  most  beneficent  to  man  —  namely,  that  one  should 
understand  ,  me.  I  slew  the  three-headed  son  of  Tvashtri.4 


2  That  is,  with  obsequies.   Understood  thus,  the  subject  of  the  verb  is  indefinite  ; 
and  the  object  is  £  the  deceased  father.'     Possibly  (though  less  probably,  it  would 
seem),  *  the  p'dtias  of  the  father  '  are  intended  as  the   subject  ;  and   the  son  is 
intended  as  the  object  —  Deussen's  inteipretation.     The  reading  of  A  gives  yet 
another  meaning    '  According  as  he  [i.  e.  the  father]  furnishes  him  [i.  e.  the  son], 
so  ought  he  to  be  furnished  —  so  ought  he  to  be  furnished.* 

3  A  has,  instead,  *  a  boon  I  would  give  you  '  * 

4  This  exploit  of  Indra's  is  referred  to  at  RV.  10.  8.  8,  9  ;  io.  99.  6  ;  Sat.  Br. 
i.  2.  3.   2;  12.  7.   i.  i.    Further  accounts  of  this  conflict  between  Indra  and 
ViivarOpa,  as  the  son  of  Tvashtri  is  called,  occur  at  Tait.  Samhita  2.  5   i.  i  ff.  ; 
Sat.  Br.  i.  6.  3-^2;  5-  5-  4-2,3;  and  Kathaka  1  2.  io  (cited  in  Webei's  IndiscHe 
$tudien>  3.  464). 

320 


KAUSHITAKI    UPANISHAD.  [-3  a 

I  delivered  the  Arunmukhas,  ascetics,  to  the  \\ild  dogs.1 
Transgressing  many  compacts,  I  transfixed  the  people  of 
Prahlada 2  in  the  sky,  the  Paulomas  3  in  the  atmosphere,  the 
Kalakanjas4  on  earth.5  Of  me,  such  a  one  as  I  was  then 
(tasya  me  tatra\  not  a  single  hair  was  injured  ' 

So  he  who  understands  me— by  no  deed  whatsoever  of  his 
is  his  world  injured,  not  by  stealing,  not  by  killing  an  embryo, 
not  by  the  murder  of  his  mother,  not  by  the  muider  of  his 
father;  if  he  has  done  any  6  evil  (papa),  the  dark  color  departs 
not 7  from  his  face.8 ' 


His  identity  with,  life  and  immortality 

2.  Then  he  said:  'I  am  the  breathing  spiiit  ( 
intelligential  self  (prajnatman).  As  such  (tarn  °),  reverence  me 
as  life  (ayus),  as  immortality.  Life  is  the  breathing  spirit. 
The  breathing  spirit,  verily,  is  life.  The '  breathing  spirit, 
indeed,  is  immortality.10  For,  as  long  as  the  breathing  spirit 
remains  in  this  body,  so  long  is  there  life.  For  indeed,  with 
the  breathing  spirit  in  this11  world  one  obtains  immortality, 
with  intelligence,  true  conception  (samkcdpa). 

So  he  who  reverences  me  as  life,  as  immortality,  reaches  the 
full  term  of  life  in  this  world ;  he  obtains  immortality,  inde- 
structibility (aksiti)  in  the  heavenly  world  (svarga-loka)! 

1  The  foregoing  exploits  of  Indra  aie  mentioned  at  Ait.  Br.  7.  28 

2  Oi,  Piahrdda,  a  chief  of  the  Asuras. 

3  A  troop  of  demons  4  A  tribe  of  Asm  as 

5  Weber  has  an  extensive  discussion  concerning  the  meaning  of  the  foregoing 
names  and  the  identity  oi  the  personages,  together  with  numerous  relevant  literary 
refeiences,  m  \usImhscheStudten,  i.  410-418. 

G  This  word,  cana,  is  lacking  in  B. 

7  That  is,  '  he  does  not  become  pale.' 

8  Professor  Deussen's  note  on  this  sentence  (Sechzig  Upamshads,  p  44,  note  i) 
is  an  acute  and  concise  interpretation  oi  the  geneial  Upamshadictheon  :  * Whoevei 
has  attained  the  knowledge  of  the  Atrnan  an  1  his  unity  with  it,  and  thereby  has 
been  delivered  from  the  illusion  of  individual  existence,  his  good  and  evil  deeds 
come  to  nought ;  they  are  no  longer  his  deeds,  simply  because  he  is  no  longer  an 
individual.' 

9  So  A     But  B  has,  instead,  prajnatmanam  ,  accordingly  the  sentences  must  be 
reconstructed  thus:    'I  am  the  bieathmg  spirit  (pdna).     Reverence  me  as  the 
intelligential  self,  as  life, .  .  .* 

10  This  sentence  is  lacking  in  B. 

11  So  B  ;  but  A  has,  instead,  '  yonder ' 

32I  Y 


3.2-]  KAUSHITAKI    UPANISHAD 

The  unity  of  an  individual's  functions  or  special  pranas 

Now  on  this  point  some  say:  'The  vital  bieaths  (prana), 
verily,  go  into  a  unity,  for ' — so  they  say  (iti) — '  [otherwise] 
no  one  would  be  able  at  once  to  cause  to  know  a  name  with 
speech,  a  form  with  the  eye,  a  sound  with  the  ear,  a  thought 
with  the  mind.     As  a  unity,  verily,  the  vital  breaths,  every 
single  one,  cause  to  know  all  things  here. 
All  the  vital  breaths  speak  along  with  speech  when  it  speaks. 
All  the  vital  breaths  see  along  with  the  eye  when  it  sees. 
All  the  vital  breaths  hear  along  with  the  eai  when  it  hears. 
All  the  vital  breaths  think  along  with  the  mind  when  it  thinks. 
All  the  vital  breaths  breathe  along  with  breath  (prdna)  when 
it  breathes/ 

1  That  is  indeed  so,'  said  Indra.     c  There  is,  however,'  he  con- 
tinued (iti),  (a  superior  excellence  among  the  vital  breaths 

The  really  vitalizing  and  unifying  '  vital  breath,'  the 
breathing  spirit  or  conscious  self 

3    One  lives  with  speech  gone,  foi  we  see  the  dumb  , 
one  lives  with  eye  gone,  for  we  see  the  blind  ; 
one  lives  with  ear  gone,  for  we  see  the  deaf, 
one  lives  with  mind  gone,  for  we  see  the  childish  , 
one  lives  with  arms  cut  off,  one  lives  with  legs  cut  off, 

for  thus  we  see. 

But  now  it  is  the  breathing  spirit  (prdna),  even  the  intclli- 

gential  self  (prajnatman),  that  seizes  hold  of  and  animates 

(ut-thd)  this  body.     This,  therefore,  one  should  reverence  as 

the  Uktha.1 

This  is  the  All-obtaining  (sarvapti) 2  in  the  breathing  spirit 
(prdnd)? 

As  for  the  breathing  spirit— verily,  that  is  the  mtelligcntial 

1  •  The  Recitation  of  Praise  '  m  the  ritual.     The  same  identification  occurs  also  at 
Brzh.  5.  13   i. 

2  That  is,  '  it  is  in  (the  individual)  conscious  spirit  that  all  facts  aie  obtained  ' 
This  compact  expression  might  possibly  be  understood  to  summame  the  earhei 
practical  teaching  that  'in  Prana  a  knower  thereof  obtains  all  things  ' ;  and  also 
pregnantly   the  teaching  (both  earlier  and  later  in  this  Upanishad)  that  '  m  the 
conscious  Self  all  things  do  obtain  [both  ontologically  and  ethically-'  obtain  ' 
being  used  in  its  intransitive  meaning].' 

3  This  sentence  is  lacking  in  B. 

322 


KAUSHITAKI    UPANISHAD  [-3.3 

self  '  As  for  the  intelligential  self— verily,  that  is  the  breathing 
spirit  For  truly,  these  two  dwell  in  this  body ;  together  the 
two  depart/ 

This  is  the  view  [drsti]  thereof,  this  the  understanding 
(vijnana)  : — 

When  a  person  is  so  asleep  that  he  sees  no  dream  whatever, 
then  he  becomes  unitary  in  this  breathing  spirit.     Then 
speech  together  with  all  names  goes  to  it ; 
the  eye  together  with  all  forms  goes  to  it ; 
the  ear  together  with  all  sounds  goes  to  it ; 
the  mind  together  with  all  thoughts  goes  to  it. 
When  he  awakens— as   from  a  blazing  fire  sparks  would 
disperse  in  all  directions,  even  so  from  this  self  (atman)  the 
vital  breaths    (frdna)  disperse    to  their  respective  stations; 
from   the  vital  breaths   the  sense-powers  (deva)  ;    from   the 
sense-powers,  the  worlds. 

This  selfsame  breathing  spirit  as  the  intelligential  self  seizes 
hold  of  and  animates  (ut-tha)  this  body.  This  therefore  one 
should  reverence  as  the  Uktha. 

This  is  the  All-obtaining  in  the  breathing  spirit. 
As  for  the  breathing  spirit— verily,  that  is  the  intelligential 
self    As  for  the  intelligential  self— verily,  that  is  the  breathing 
spirit.1 

This  is  the  proof  (siddhi)  thereof,  this  the  understanding  :— 
When  a  sick  person  about  to  die  comes  to  such  weakness 
that  he  comes  to  a  stupor  (sammoAa),  then  they  say  of  him  : 
c  His  thought  (cttfa)  has  departed.     He  hears  not.     He  sees 
not.     He  speaks  not  with  speech.     He  thinks  not.3     Then  he 
becomes  unitary  in  this  breathing  spirit  (frdna).    Then 
speech  together  with  all  names  goes  to  it ; 
the  eye  together  with  all  forms  goes  to  it ; 
the  ear  together  with  all  sounds  goes  to  it ; 
the  mind  together  with  all  thoughts  goes  to  it.2 

1  The  preceding  thiee  paragraphs  (winch  have  alieady  occurred  in  this  section) 
arc  lacking  in  A. 

2  A  has  here  m  addition  :  <  When  he  awakens — as  fiom  a  blazing  fiie  sparks 
would  disperse  in  all  directions,  even  s>o  from  this  self  the  -vital  breaths  disperse  to 
their  respective  stations ;  from  the  vital  breaths,  the  sense-powers  ;  from  the  sense- 
powers,  the  worlds/    But  in  the  present  context  this  sentence  seems  to  be  an  inapt 
refrain  from  the  previous  paragraph. 

323  Y  2 


3-3-]  KAUSHITAKI    UPANISHAD 

(4)  When  he  departs  from  this  body,  he  departs  together 
with  all  these. 

The  £  All-obtaining '  in  Prana  through  the  vital  breaths 

4.  Speech  pours 1  all  names  in  it 2 ;    with  speech  it  obtains 
all  names. 

Breath  (prdna)  pours  all  odors  in  it ;  with  breath  it  obtains 

all  odors. 

The  eye  pours  all  forms  in  it ;  with  the  ey<*  it  obtains  all 

forms. 

The  ear  pours  all  sounds  in  it ;  with  the  ear  it  obtains  all 

sounds. 

The  mind  pours  all  thoughts  in  it ;  with  the  mind  it  obtains 
all  thoughts. 

This    is    the   All-obtaining    (sarvapti)*   in    the    breathing 

spirit. 

As  for  the  breathing  spirit  (prdna}— verily,  that  is  the 
intelligence  (prajna)  ;  as  for  the  intelligence— verily,  that  is 
the  breathing  spirit,4  for  together  these  two  dwell  in  this  body, 
together  the  two  depart. 

The  correlation  of  the  individual's  functions  with  the 
facts  of  existence 

Now  then,  we  will  explain  how  all  beings  (#///?/<?)  become 
one  with  this  intelligence  — 

5.  Speech  is  one  portion  thereof  taken  out.     Name  is  its 
externally  correlated  (parastatprati-w-hita)  existential  clement 
(bhiita-matra). 

Breath  (pram)  is  one  portion  thereof  taken  out.  Odor  is 
its  externally  correlated  existential  element. 

The  eye  is  one  portion  thereof  taken  out.  Form  (rnpci)  is 
its  externally  correlated  existential  element. 

The  ear  is  one  portion  thereof  taken  out.  Sound  is  its 
externally  correlated  existential  element. 

The  tongue  is  one  portion  thereof  taken  out.  Taste  is  its 
externally  correlated  existential  clement. 

1  So  A    abhimsrjate.  2  So  B  :  as  mm 

3  On  this  word  see  p.  322,  n.  2,  above 

4  The  previous  sentence  is  lacking  in  B 

324 


KAUSH1TAKI    UPANISHAD  [-3.6 

The  two  hands  are  one  portion  thereof  taken  out.  Work 
(karman]  is  their  externally  correlated  existential  element. 

The  body  is  one  portion  thereof  taken  out.  Pleasure  and 
pain  are  its  externally  correlated  existential  element. 

The  generative  organ  is  one  poition  thereof  taken  out. 
Bliss,  delight,  and  procreation  are  its  externally  correlated 
existential  element. 

The  two  feet  are  one  portion  thereof  taken  out.  Goings  are 
their  externally  correlated  existential  element 

The  mind  (manas1}  is  one  portion  thereof  taken  out. 
Thoughts  2  and  desires  are  its  externally  correlated  existential 
element. 

The  supremacy  of  consciousness  in  all  the  functions 
and  facts  of  existence 

6.  With  intelligence  (prajna)  having  mounted  on  speech, 
with  speech  one  obtains  all  names. 

With  intelligence  having  mounted  on  breath  (prand)^  with 
breath  one  obtains  all  odors. 

With  intelligence  having  mounted  on  the  eye,  with  the  eye 
one  obtains  all  forms. 

With  intelligence  having  mounted  on  the  ear,  with  the  ear 
one  obtains  all  sounds. 

With  intelligence  having  mounted  on  the  tongue,  with  the 
tongue  one  obtains  all  tastes. 

With  intelligence  having  mounted  on  the  two  hands,  with  the 
two  hands  one  obtains  all  works. 

With  intelligence  having  mounted  on  the  body,  with  the 
body  one  obtains  pleasure  and  pain. 

With  intelligence  having  mounted  on  the  geneiative  organ, 
with  the  generative  organ  one  obtains  bliss,  delight,  and 
procreation. 

With  intelligence  having  mounted  on  the  two  feet,  with  the 
two  feet  one  obtains  all  goings. 

With  intelligence  having  mounted  on  the  mind  (manas)* 
with  the  mind  one  obtains  all  thoughts.4 


1  A  has  here,  instead,  '  intelligence  (pr 

2  A  has  here,  in  addition,  c  what  is  to  be  understood  (vijndtavyam}.' 

3  A  has  here,  instead,  dhi,  c  thought/ 

4  A  has  here,  in  addition,  '  what  is  to  be  undeistood  and  desired.' 


3.7-]  KAUSHITAKI    UPANISHAD 

The  indispensableness  of  consciousness  for  all  facts 
and  experience 

7  For  truly,  apart  from  intelligence  (frajud)  speech  would 
not  make  cognizant  (pra+  Vjud)  of  any  name  whatsoever. 
'My  mind  was  elsewhere/  cne  says,  f  I  did  not  cognize  that 
name.' 

For  truly,  apart  from  intelligence  breath  would  not  make 
cognizant  of  any  odor  whatsoever.  *  My  mind  was  elsewhere,' 
3ne  says  ;  '  I  did  not  cognize  that  odor/ 

For  truly,  apart  from  intelligence  the  eye  would  not  make 
cognizant  of  any  form  whatsoever.  '  My  mind  was  elsewhere,' 
one  says  ;  c  I  did  not  cognize  that  form,' 

For  truly,  apart  from  intelligence  the  ear  would  not  make 
cognizant  of  any  sound  whatsoever.  '  My  mind  was  elsewhere/ 
one  says  ;  '  I  did  not  cognize  that  sound/ 

For  truly,  apart  from  intelligence  the  tongue  would  not 
make  cognizant  of  any  taste  whatsoevei.  '  My  mind  was  else- 
where,' one  says  ;  £  I  did  not  cognize  that  taste/ 

For  truly,  apart  from  intelligence  the  two  hands  would  not 
make  cognizant  of  any  action  whatsoever.  '  My  (vie)  mind  was 
elsewhere/  one  says  (aha) ;  { I  (aham)  did  not  cognize  (prdjndsi- 
sam) 1  that  action/ 

For  truly,  apart  from  intelligence  the  body  would  not  make 
cognizant  of  any  pleasure  or  pain  whatsoever.  c  My  mind  was 
elsewhere/ one  says  ;  c  I  did  not  cognize  that  pleasuie  or  pain/ 

For  truly,  apart  from  intelligence  the  generative  organ  would 
not  make  cognizant  of  any  bliss,  delight,  and  procreation  what- 
soever. 'My  mind  was  elsewhere/  one  says  ;  '  I  did  not  cog- 
nize that  bliss,  delight,  and  procreation.' 

For  truly,  apart  from  intelligence  the  two  feet  would  not 
make  cognizant  of  any  going  whatsoever.  f  My  mind  was  else- 
where/ one  says  ;  '  I  did  not  cognize  that  going/ 

For  truly,  apart  from  intelligence  no  thought  (dhl]  whatsoever 
would  be  effected  ;  nothing  cognizable  would  be  cognized. 

1  These  singular  forms  of  A  stem  preferable  to  the  dual  forms  of  the  readings  in 
B;  similarly  in  the  third  sentence  following,  about  'feet.'  Accordingly,  the 
speaker  in  all  these  direct  quotations  is  to  be  understood  ab  indefinite  rather  than  as 
the  particular  organ  mentioned. 

326 


KAUSHITAKI    UPANISHAD  [-3.8 

The  subject  of  all  knowledge,  the  paramount  object 
of  knowledge 

8.  Speech  is  not  what  one  should  desire  to  understand.  One 
should  know  the  speaker. 

Smell  is  not  what  one  should  desire  to  understand.  One 
should  know  the  smeller. 

Form  is  not  what  one  should  desire  to  understand.  One 
should  know  the  seer.1 

Sound  is  not  what  one  should  desire  to  understand.  One 
should  know  the  hearer. 

Taste  is  not  what  one  should  desire  to  understand.  One 
should  know  the  discerner  of  taste. 

The  deed  is  not  what  one  should  desire  to  understand.  One 
should  know  the  doer. 

Pleasure  and  pain  are  not  what  one  should  desire  to  under- 
stand. One  should  know  the  discerner  of  pleasure  and  pain. 

Bliss,  delight,  and  procreation  are  not  what  one  should  desire 
to  understand.  One  should  know  the  discerner  of  bliss,  delight, 
and  procreation. 

Going  is  not  what  one  should  desire  to  understand.  One 
should  know  the  goer. 

Mind  (manas)  is  not  what  one  should  desire  to  understand. 
One  should  know  the  thinker  (mantr). 

The  absolute  correlativity  of  knowing  and  being 

These  ten  existential  elements  (bhuta-matra),  verily,  are 
with  reference  to  intelligence  (ad/ii-prajna).  The  ten  intelli- 
gential  elements  (prajiia-matra)  are  with  reference  to  existence 
(adhi-bhuta )  For  truly,  if  there  were  no  elements  of  being 
there  would  be  no  elements  of  intelligence.  Verily,  if  there 
were  no  elements  of  intelligence,  there  would  be  no  elements 
of  being.  For  tuily,  from  either  alone  no  appearance  (rupa) 
whatsoever  would  be  effected. 

Their  unity  in  the  conscious  self 

And  this  is  not  a  diversity.  But  as  of  a  chariot  the  felly 
is  fixed  on  the  spokes  and  the  spokes  are  fixed  on  the  hub, 

1  So  B ;  but  A  has,  instead,  £  the  knower  of  form/ 
337 


3.cV]  KAUSHITAKI   UPANISHAD 

even  so  these  elements  of  being  (bhuta-mdtra)  are  fixed  on  the 
elements  of  intelligence  (prajnd-mdtra),  and  the  elements  of 
intelligence  are  fixed  on  the  breathing  spirit  (prana). 

This  bame  breathing  spirit,  in  truth,  is  the  intelligcntial  self 
(prajriatmati) ;  [it  is]  bhss,  ageless,  immortal. 

A  person's  ethical  irresponsibility,  his  very  self  being 
identical  with  the  world-all 

He  does  not  become  greater  (bhuyas)  with  good  action,  nor 
indeed  lesser  (kaniyas)  with  bad  action. 

This  one,  truly,  indeed,  causes  him  whom  he  wishes  to  lead 
up  from  these  worlds,  to  perform  good  action.  This  one, 
also,  indeed,  causes  him  whom  he  wishes  to  lead  downward,  to 
perform  bad  action. 

He  is  the  world-protector  (loka-pald)  He  is  the  world- 
sovereign  (lokadhipati}.  He  is  the  lord  of  all.1 

4  He  is  my  self  (atman] ' — this  one  should  know.  £  He  is  my 
self — this  one  should  know. 


FOURTH  ADHYAYA 

A  progressive  definition  of  Brahma 2 

Balaki's  offer  of  instruction  concerning  Brahma 

i.  Now  then,  verily,  there  was  Gargya  Balaki,  famed  as 
learned  in  the  scriptures  (anucand).  He  dwelt  among  the 
Uslnaras,  among  the  Satvans  and  the  Matsyas,3  among  the 
Kurus  and  the  Pancalas,  among  the  Kasis  and  the  Videhas. 

He,  then,  coming  to  Ajatas'atru,  [king]  of  Kasi,4  said : 
*  Let  me  declare  Brahma  to  you.' 

To  him  then  Ajatasatru  said :  '  A  thousand  [cows]  we  give 
to  you  !  At  such  a  word  as  this,  verily,  indeed,  people  would 
run  together,  crying,  "  A  Janaka !  5  A  Janaka ! " ' 

1  So  A :  sarvesa  ;  bat  B  has,  instead,  loke^  <  world-lord  ' 
-  Another  narration  of  the  same  dialogue  occurs  at  Bnh.  2   r. 

3  Adopting  the  reading  satvan-matsyem   in  agreement  with  BR.  s  v ,  Weber 
(Jndischc  Stztdien^  I.  419),  and  Deussen. 

4  The  modern  Benares. 

5  A  king  famed  for  his  great  knowledge. 

328 


KAUSHITAKI    UPANISHAD  [-4.4 

Clue-words  of  the  subsequent  conversation 

2.1  In  the  sun— the  Great, 

in  the  moon — Food, 

in  lightning — Truth, 

in  thunder — Sound, 

in  wind — Indra  Vaikuntha, 

in  space — the  Plenum, 

in  fire — the  Vanquisher, 

in  water — Brilliance  (tejas). 

— Thus  with  leference  to  the  divinities  (adhi-daivata). 
Now  with  reference  to  the  self  (adky-atma). — 

In  the  mirror — the  Counterpart, 

in  the  shadow — the  Double, 

in  the  echo — Life  (asu), 

in  sound — Death, 

in  sleep  — Yama  [Lord  of  the  dead], 

in  the  body — Prajapati  [Lord  of  Creation], 

in  the  right  eye— Speech, 

in  the  left  eye — Truth. 

Balaki's  and  Ajatasatru's  progressive  determination 

of  Brahma 
(a)  In  various  cosmic  phenomena 

3.  Then  said  Balaki :  <  Him  who  is  this  person  in  the  sun — 
him  indeed  I  reveience.' 

To  him  then  Ajatasatru  said :  £  Make  me  not  to  converge  on 
him  !  As  the  Gieat,  the  White-robed,  the  Pre-eminent  (ati- 
stha),  the  Head  of  all  beings — thus,  verily,  I  reverence  him/ 

He  then  who  reverences  him  thus,  becomes  pre-eminent,  the 
head  of  all  beings. 

4.  Then  said  Balaki :  *  Him  who  is  this  person  in  the  moon— 
him  indeed  I  reverence.' 

To  him  then  Ajatasatru  said  :  '  Make  me  not  to  converse  on 
him!  As  King  Soma,2  as  the  soul  (dtman)  of  Food— thus, 
verily,  I  reverence  him/ 

He  then  who  reverences  him  thus,  becomes  the  soul  of  food. 

1  Tins  entire  paiagraph  is  lacking  in  some  manuscripts.     It  js  merely  a  list  of 
clue-words  summarizing  the  following  conversation 

2  This  phrase  is  lacking  m  B. 

329 


4.5~]  KAUSHITAKI   UPANISHAD 

5.  Then  said  Balaki :  l  Him  who  is  this  person  in  the  light- 
ning—him indeed  I  reverence/ 

To  him  then  Ajatasatru  said .  '  Make  me  not  to  converse 
on  him  !  As  the  soul  of  Truth l — thus,  verily,  I  reverence  him.' 

He  then  who  reverences  him  thus,  becomes  the  soul  of 
truth.1 

6.  Then  said  Balaki :  '  H  im  who  is  this  person  in  t  h  u  n  d  e  r — 
him  indeed  I  reverence.' 

To  him  then  Ajatasatru  said :  '  Make  me  not  to  converse 
on  him  !  As  the  soul  of  Sound— thus,  verily,  I  reverence  him/ 

He  then  who  reverences  him  thus,  becomes  the  soul  of 
sound. 

7  (8  -).  Then   said   Balaki .  '  Him   who    is  this    person    in 
wind — him  indeed  I  reverence/ 

To  him  then  Ajatasatru  said :  '  Make  me  not  to  converse  on 
him '  As  Indra  Vaikuntha,  the  unconquered  heio — thus,  verily, 
I  reverence  him/ 

He  then  who  reverences  him  thus,  becomes  indeed  trium- 
phant, unconquerable,  a  conqueror  of  adversaries. 

8  (7 2).  Then   said    Balaki    *  Him   who   is  this   person   in 
space — him  indeed  I  reverence/ 

To  him  then  Ajatasatru  said :  '  Make  me  not  to  converse  on 
him  !  As  the  Plenum  (purna),  the  non-active  (a-pravartin] 
Brahma — thus,  verily,  I  reverence  him/ 

He  then  who  reverences  him  thus,  becomes  filled  (puryatc) 
with  offspring,  cattle, '6  splendor  (yasas),  the  luster  of  sanctity 
(brahma-varcasa))  and  the  heavenly  world  (svarga-lokd) ;  he 
reaches  the  full  term  of  life. 

9.  Then  said  Balaki :  c  Him  who  is  this  person  in  fire — him 
indeed  I  reverence/ 

To  him  then  Ajatasatru  said  :  '  Make  me  not  to  converse  on 
him  !  As  the  Vanquisher — thus,  verily,  I  reverence  him/ 

He  then  who  reverences  him  thus,  becomes  verily  a 
vanquisher  amid  others.4 

1  A  lias  here,  instead,  *  of  brilliance.' 

2  A  inverts  the  order  of  sections  fiom  B. 

3  Instead  of  the  following  portion  of  this  paragiaph,  A  has     'Neither  he  nor 
his  offspring  moves  on  (pra-vartate)  before  the  time/ 

4  So  B:  va*  anyesu;  but  A  has,  instead,  eva  'nv  esa,  ' .  .  .  ,  such  a  one  in 
consequence  becomes  a  vanquisher  indeed.' 

33° 


KAUSHITAKI    UPANISHAD  [-4.13 

10  Then  said  Balaki :  '  Him  who  is  this  person  in  water — 
him  indeed  I  reverence/ 

To  him  then  Ajatasatru  said  :  '  Make  me  not  to  converse 
on  him'  As  the  soul  (atman)  of  Brilliance1— thus,  verily,  I 
reverence  him.' 

He  then  who  icverences  him  thus,  becomes  the  soul  of 
brilliance.1 

— Thus  with  reference  to  the  divinities, 


(b)  In  the  self 

Now  with  icference  to  the  self.— 

u.  Then  said  Balaki  •  'Him  who  i^  this  peison  in  the 
mirror — him  indeed  I  reverence.' 

To  him  then  Ajatasatru  said  :  '  Make  me  not  to  converse  on 
him  '  As  the  Counterpait— thus,  verily,  I  reverence  him.' 

He  then  who  reverences  him  thus — a  very  counterpart  of 
him  is  born  in  his  offspring,  not  an  unlikeness. 

3  2.  Then  said  Balaki :  '  Him  who  is  this  person  in  the 
shadow2 — him  indeed  I  reverence.1 

To  him  then  Ajatasatru  said  .  '  Make  me  not  to  converse  on 
him  !  As  the  inseparable  Double — thus,  verily,  I  reverence 
him.' 

He  then  who  reverences  him  thus,  obtains  from  his  double" 
he  becomes  possessed  of  his  double.4 

13.  Then  said  Balaki:  'Him  who  is  this  peison  in  the  echo5 — 
him  indeed  I  reverence.' 

To  him  then  Ajatasatru  said  :  '  Make  me  not  to  converse  on 
him  !  As  Life  (asu) b — thus,  vciily,  I  reverence  him.' 

He  then  who  reverences  him  thus,7  passes  not  into  un- 
consciousness (sammoka)  before  the  time. 

So  B  .   lejasas  ,  but  A  has,  instead,  '  of  name  ' 

2  Instead  of  this  word,  A  has  '  the  echo/ 

J  That  is,  his  wife.  *  In  offspring. — Com. 

5  Instead  of  this  phrase,  A  has .  *  The  sound  that  followb  a  peison — that 
indeed  .  . . ' 

G  Strictly  '  the  bieath  of  life '  ,  but  A  has,  instead,  djru,  '  life/  htnctly  the 
duration  of  life.'  In  either  recension  the  conception  of  hie  seems  to  imply  an 
active  response  to,  and  correspondence  with,  environment. 

7  A  has  here,  in  addition,  '  neither  he  noi  Ins  offspring,' 

331 


4  14-]  KAUSHITAKI    UPANISHAD 

14.  Then  s,aid  Balaki:  *  Him  who  is  this  person  in 
sound  l — him  indeed  I  reveience' 

To  him  then  Ajatasatru  said  :  k  Make  me  not  to  converse 
on  him  !  As  Death — thus,  verily,  I  reverence  him/ 

He  then  who  reverences  him  thus,2  deceases  not  before  the 
time. 

15  (16  J),  Then  baid  Balaki .  '  The  person  here  who,  asleep,4 
moves  about  in  dream — him  indeed  I  reverence ' 

To  him  then  Ajatasatru  said  :  '  Make  me  not  to  converse  on 
him  !  As  King  Yam  a — thus,  venly,  I  reverence  him.3 

He  then  who  reverences  him  thus — everything  here  ib 
subdued  ( \/}'am)  to  his  supremacy 

16  (15  J).  Then  bald  Balaki.   'Him  who  is  trnS  person  in 
the  body — him  indeed  I  icverencc/ 

To  him  then  Ajatasatru  said :  l  Make  me  not  to  converse 
on  him!  As  Prajapati  (Lord  of  Creation) — thus,  verily,  I 
reveience  him.' 

He  then  who  reverences  him  thus,  becomes  procreated 
(prajayatc)  with  offspring,  cattle,5  splendor,  the  luster  of 
sanctity,  the  heavenly  world ;  he  reaches  the  full  term  of  life 
(ay  if). 

17.  Then    said  Balaki:    fc  Him  who  ib  this  person  in  the 
right  eye — him  indeed  I  reverence.' 

To  him  then  Ajatasatru  said  :  c  Make  me  not  to  converse  on 
him  !  As  the  soul  (dtman)  of  Speech,6  the  soul  of  fire,  the  soul 
of  light — thus,  verily,  I  reverence  him.' 

He  then  who  icverences  him  thus,  becomes  the  soul  of  all 
these. 

18.  Then  said  Balaki-    'Him  who  is  this  person  in  the  left 
eye — him  indeed  I  reverence.1 

To  him  then  Ajatasatru  said  :  '  Make  me  not  to  converse  on 
him  !  As  the  soul  of  Truth,  the  soul  of  lightning,  the  soul  of 
brightness— thus,  verily,  I  reverence  him.' 

1  Instead  of  this  phrase,  A  has  :  '  Him  who  is  this  shadow-person ' 

A  has  here,  in  addition,  'neither  he  nor  his  offspring.' 

A  inverts  the  order  from  B. 

A  has  heie,  instead,  '  This  intelligent  self  wheieby  a  peison  here,  asleep     .  . ' 

The  following  part  of  this  sentence  is  lacking  in  A. 

A  has  here,  instead,  '  name/ 

332 


KAUSHITAKI    UPANISHAD  [-4.19 

He  then  who  reverences  him  thus,  becomes  the  soul  of  all 
these. 

The  universal  creator  in  the  covert  of  the  heart 

19.  Thereupon  Balaki  was  silent.  To  him  then  Ajatasatru 
said  :  '  So  much  only,  Balaki  ? ' 

c  So  much  only/  said  Balaki 

To  him  then  Ajatasatru  said:  '' In  vain,  verily,  indeed,  did 
you  make  me  to  converse,  saying,  c<  Let  me  declaie  Biahma  to 
you/'  He,  verily,  O  Balaki,  who  is  the  maker  of  these  persons 
[whom  you  have  mentioned  in  succession],  of  whom,  verily, 
this  is  the  work — he,  verily,  should  be  known  ' 

Thereupon  Balaki,  fuel  in  hand,1  approached,  ^a>mg. 
'  Receive  me  as  a  pupil ' 

To  him  then  Ajatasatru  said  .  c  This  I  deem 2  an  appeal  ancc 
(rupa)  contrary  to  nature  3 — that  a  Kshatriya  should  receive 
a  Brahman  as  pupil.  But  come '  I  will  cause  you  to  under- 
stand.' Then,  taking  him  by  the  hand,  he  went  forth  The 
two  then  came  upon  a  person  asleep  Him  then  Ajatasatru 
addressed  :  '  O  great,  white-robed  King  Soma  ' '  But  he  just 
lay  silent.4  Thereupon  he  threw  at  him  with  a  stick.  There- 
upon he  arose. 

To  him  then  Ajatasatru  said  {  Where  in  this  case,  O  Balaki, 
has  this  person  lain  ?  What  has  become  of  him  here  ?  Whence 
has  he  returned  here  ? ' 

Thereupon  Balaki  understood  not. 

To  him  then  Ajatasatru  said  :  '  Where  iu  this  case,  O  Balaki, 
this  person  has  lam,  what  has  become  of  him  here,  whence 
he  has  returned  here — as  I  asked  (iti)  -  is,  the  arteries  of  a 
person5  called  hita  (*  the  Beneficent J).  Fiom  the  heart  they 
spread  forth  to  the  pericardium.  Now,  they  are  as  minute  as 
a  hair  subdivided  a  thousandfold.  They  consist  of  a  minute 
essence,  reddish-brown,  white,  black,  yellow,  and  red.  In 
these  one  remains  while,  asleep,  he  sees  no  cheam  whatsoever. 

1  The  sign  of  suppliant  pupilship 

2  So  B    manye ;  but  A  has,  instead,  yw1,  '  would  be  ' 

3  prati-loma,  literally  e  against  the  ban  ' 

4  This  last  word  is  lacking  in  B, 

5  A  has,  instead,  *  of  the  heart ' 

333 


4.  soj  KAUSHITAKI    UPANISHAD 

The  ultimate  unity  in  the  self — creative,  pervasive, 
supreme,  universal 

20,   Then  he  becomes  unitary  in  this  Pi  ana. 

Then  speech  together  with  all  names  goes  to  it , 

the  eye  together  with  all  forms  goes  to  it ; 

the  ear  together  with  all  sounds  goes  to  it , 

the  mind  (manas)  together  with  all  thoughts  goes  to  it 

When  he  awakens — as  from  a  blazing  fire  sparks  would  dis- 
perse in  all  directions,  even  so  from  this  self  (dtmaii)  the  vital 
breaths  (prdna]  disperse  to  their  respective  stations  ;  from  the 
vital  breaths,  the  sense-powers  (deva) ;  from  the  senbe-powers, 
the  worlds. 

This  selfsame  breathing  spirit  (prana},  even  theintelligential 
self  (prajndtman),  has  entered  this  bodily  self  (sarlra-atman} 
up  to  the  hair  and  finger-nail  tips 1  (20)  Just  as  a  razor  might 
be  hidden  in  a  razor-case,  or  fire  2  in  a  fire-receptacle,  even  thus 
this  intelligential  self  has  entered  this  bodily  self  up  to  the  hair 
and  the  finger-nail  tips.  Upon  that  self  these  selves  depend,  as 
upon  a  chief  his  own  [men].  Just  as  a  chief  enjoys  his  own 
[men],  or  as  his  own  [men]  are  of  service  to  a  chief,  even  thus 
this  intelligential  self  enjoys  these  selves ;  even  thus  these  selves 
are  of  service  to  that  self. 

Verily,  as  long  as  Indra  understood  not  this  self,  so  long  the 
Asuras  (demons)  overcame  him.  When  he  understood,  then, 
striking  down  and  conquering  the  Asuras,  he  compassed 
(fari+  VV)  the  supremacy  (sraisthya]^  independent  sovereignty 
(svdrajya),  and  overlordship  (adhipatya)  of  all  gods  and  of 
all  beings. 

Likewise  also,  he  who  knows  this.,  striking  off  all  evihs 
(papman\  compasses  the  supremacy,  independent  sovereignty, 
and  overlordship  of  all  beings — he  who  knows  this,  yea,  he 
who  knows  this ! 

1  In  A  the  previous  sentence  Is  lacking,  and  §  20  begins  at  this  point. 

2  For  a  discussion  of  the  exact  meaning  of  this  phrase  consult  the  foot-note  to 
the  parallel  passage  in  Bnh.  1.47* 


334 


KENA    UPANISHAD  * 

(FIRST  KHANDA) 
Query  :  The  real  agent  in  the  individual  ? 

[Question  :] 

i .  By  whom  impelled  soars  foi  th  the  mind  projected  ? 
Bv  whom  enjoined  goes  forth  the  earliest  breathing? 
By  whom  impelled  this  speech  do  people  utter  ? 
The  eye,  the  ear — what  god,  pray,  them  enjometh  ? 

The  all-conditioning,  yet  inscrutable  agent,  Brahma 

[Answer  :] 

2.  That  which  is  the  hearing  of  the  ear,  the  thought  of  the  mind, 
The  voice  of  speech,  as  also  the  breathing  of  the  bieath, 
And  the  sight  of  the  eye  !  2   Past  these  escaping,  the  wise, 
On  departing  fiom  this  woild,  become  imrnoital. 

3    There  the  eye  goes  not ; 

Speech  goes  not,  noi  the  mind. 
We  know  not,  we  understand  not 
How  one  would  teach  It. 

Othei,  indeed,  is  It  than  the  known, 

And  moreover  above  the  unknown. 

— Thus  have  we  heard  of  the  ancients  (purva) 

Who  to  us  have  explained  It.3 

1  This  name  of  the  Upanishad  is  taken  from  its  first  woid  kenat  *by  whom.* 
It  is  also  known  as  the  Talavakara,  the  name  of  the  Brahmana  of  the  Sanaa- Veda 
to  which  the  Upanishad  m  one  of  its  recensions  belongs. 

2  The  first  two  and  a  half  lines  of  this  second  stanza  seem  to  form  a  direct  answer 
to  the  query  of  the  first  stanza.     But  their  metrical  structure  is  irregular,  that 
.vould  be  improved  by  the  omission  of  sa  u,  «  as  also.*     And— more  seriously— 
the  grammatical  structure  of  the  phrases  is  apparently  impossible;  one  phrase  is 
certainly  in  the  nominative,  one  certainly  in  the  accusative,  the  other  three  might 
be  constiued  as  either.     Moreover,  in  each  of  the  five  phrases  it  is  the  same  word 
that  is  repeated  (as  in  a  similar  passage  at  Brih.  4  4.  18) ;  accoidmgly,  a  strictly 
literal  icndering  of  them  would  be,  '  the  ear  of  the  eai,  the  mind  of  the  mind,  the 
speech   of  speech,  the  breath  of  breath,  the  eye  of  the  eye/      However,  very 
frequently  in  the  Upanishads  these  words  for  the  five  '  vital  breaths '   are  used 
either  for  the  abstract  function  or  for  the  concrete  instrument  of  the  function.  Here, 
more  evidently  than  m  many  places,  the  connotation  seems  to  be  double.     But  at 
Chand.  8.  12.  4  and  Ait.  2.  4  the  distinction  between  the  function  and  its  sense 
organ  is  clearly  conceived. 

3  3  g  and  h  recur,  with  slight  variation,  as  Isa  10  c  and  d,  and  Tsa  13  c  and  d. 

335 


4-]  KENA    UPANISHAD 

4.  That  which  is  unexpressed  with  speech  (rac,  \oice), 
That  \\ith  which  speech  is  expressed — 

That  indeed  know  as  Brahma, 

Not  this  that  people  woiship  as  this. 

5.  That  which  one  thinks  not  with  thought  (manas,  mind), 

[or,  That  which  thinks  not  with  a  mind,]1 
That    with    which    they    say    thought    (wanas,    mind)    is 

thought — 

That  indeed  know  as  Brahma, 
Not  this  that  people  worship  as  this. 

6.  That  which  one  sees  not  with  si^ht  (tab  its,  eje), 

[or,  That  which  sees  not  with  an  eye,]  ' 
That  with  which  one  sees  sights  (cak\um\iY  — 
That  indeed  know  as  Brahma, 
Not  this  that  people  woiship  as  this 

7.  That  which  one  heais  not  with  hearing  (srotra,  rai), 

[or,  That  which  hears  not  with  an  ear,]  1 
That  with  which  heating  heie  is  heaid — 
That  indeed  know  as  Biahma, 
Not  this  that  people  worship  as  this. 

8.  That   which    one    breathes    (pramii)    not    with    bieatlnng 

(prana,  breath), 

[or,  That  which  breathes  not  with  bieath,]1 
That  with  which  breathing   (prdna)  is  conducted   (/>/#;#- 

yate)— 

That  indeed  know  as  Brahma, 
Not  this  that  people  worship  as  this. 

(SECOND  KHANDA) 
The  paradox  of  Its  inscrutability 

9(1),  [Teacher.]  If  you  think  '  I  know  well,1  only  vciy 
slightly  now  do  you  know! — a  form  of  Brahma! — what 
thereof  is  yourself,  and  what  thereof  is  among  the  gods  '  So 
then  it  is  to  be  pondered  upon  (mimdihsyam)  indeed  by  you. 

[Pupil:]  I  think  it  Is  known.'1 

1  Both  renderings  of  the  verse  are  peimissible,  and  both  are  in  harmony  with  the 
theory  which,  is  being  expounded, 

2  Or,  *  That  with  which  one  sees  the  eyes ' 

3  What  has  been  translated  as  two  sentences  might  also  be  constmed  as  one 
sentence,  still  a  part  of  the  teacher's  reproof  to  the  undiscerning  pupil  — f  So  then 
I  think  that  what  is  "  known"  by  you  is  [still]  to  be  pondered  upon  indeed,' 

336 


KENA   UPANISHAD  [-15 

10  (2).  I  think  not  '  I  know  well '  ; 

Yet  I  know  not  '  I  know  not ' ! 
He  of  us  who  knows  It,  knows  It; 
Yet  he  knows  not  £  I  know  not.5 

ir  (3),  [Teacher:] 

It  is  conceived  of  by  him  by  whom  It  is  not  conceived  of. 
He  by  whom  It  is  conceived  of,  knows  It  not, 
It  is  not  understood  by  those  who  [say  they]  understand  It. 
It  is  understood  by  those  who  [say  they]  understand  It  not. 

The  value  of  knowledge  of  It 

12  (4).  When  known  by  an  awakening,  It  is  conceived  of; 

Truly  it  is  immortality  one  finds. 

With  the  Soul  (Atman)  one  finds  power1; 

With  knowledge  one  finds  the  immoital. 

13  (5).  If  one  have  known  [It]  here,  then  there  is  truth. 

If  one  have  known  [It]  not  here,  great  is  the  destruction 

(vznasti}? 

Discerning  [It]  in  eveiy  single  being,  the  wise, 
On  departing  from  this  world,  become  immortal. 


(THIRD  KHANDA)3 
Allegory  of  the  Vedic  gods'  ignorance  of  Brahma 

14  (i).  Now,  Brahma  won  a  victory  for  the  gods.      Now,  in 
the  victory  of  this  Brahma  the  gods  were  exulting.     They 
bethought  themselves  :  '  Ours  indeed  is  this  victory ! 4     Ours 
indeed  is  this  greatness  ! ' 

15  (2).  Now,  It  understood  this  of  them.     It  appeared  to 
them.     They  did  not  understand  It.     *  What  wonderful  being 
(yak so)  is  this  ? 5  they  said. 

1  Perhaps   c  power  [to  know] ;  and  with  the  knowledge   [thus  gained]   one 


2  With  a  slight  variation  this  line  is  found  also  at  Brih.  4.  4.  14  b. 

8  The  Kena  Upanishad  consists  of  two  quite  distinct  parts.  The  prose  portion, 
§§  14-34,  is  evidently  the  simpler  and  earlier.  The  portion  §§  1-13  (all  in  verse, 
except  §  9)  contains  much  more  elaborated  doctrine  and  would  seem  to  be  later  in 
date  of  composition. 

4  An  account  of  the  victory  of  the  gods  over  the  demons  (Asuras)  occurs  at  Brih. 
i.  3-  i-7- 

337  z 


1 6-]  KENA   UPANISHAD 

16  (3).  They  said  to  Agni(Fire):  c  Jatavedas,1  find  out  this— 
what  this  wonderful  being  is.5 

<  So  be  it/ 

17  (4).  He  ran  unto  It. 

Unto  him  It  spoke :  ( Who  are  you  ? ' 

1  Verily,  I  am  Agni/  said  he.     '  Verily,  I  am  Jatavedas.' l 

1 8  (5).  £  In  such  as  you  what  power  is  there  ? ' 

'  Indeed,  I  might  burn  everything  here,  whatever  there  is 
here  in  the  earth  ! : 

19  (6).  It  put  down  a  straw  before  him.     '  Burn  that ! ' 

He  went  forth  at  it  with  all  speed.  He  was  not  able  to  burn 
it.  Thereupon  indeed  he  returned,  saying :  '  I  have  not  been 
able  to  find  out  this — what  this  wonderful  being  is.' 

20  (7)  Then  they  said  to  Vayu  (Wind)  •  *  Vayu,  find  out 
this — what  this  wonderful  being  is.' 

'  So  be  it.' 

21  (8).  He  ran  unto  It. 

Unto  him  It  spoke :  '  Who  are  you  ? ' 

'Verily,  I  am  Vayu/  he  said.     *  Verily,  I  am  Matarisvan.' 

22  (9).  e  In  such  as  you  what  power  is  there  ? ' 

c  Indeed,  I  might  carry  off  everything  here,  whatever  there  is 
here  in  the  earth.' 

23  (10).  It  put  down  a  straw  before  him.     '  Carry  that  off' ' 
He  went  at  it  with  all  speed.      He  was  not  able  to  carry  it 

off.     Thereupon  indeed  he  returned,  saying :  '  I  have  not  been 
able  to  find  out  this — what  this  wonderful  being  is.' 

24  (u).  Then  they  said  to  Indra:   '  Maghavan  (*  Liberal'), 
find  out  this — what  this  wonderful  being  is.' 

'  So  be  it.' 

He  ran  unto  It.     It  disappeared  from  him. 

25  (12).  In  that  very  space  he  came  upon  a  woman  exceed- 
ingly beautiful,   Uma,2    daughter    of    the   Snowy   Mountain 
(Himavat). 

To  her  he  said  :  'What  is  this  wonderful  being? ' 

1  Meaning  either  '  All-knower'  or  c  All-possessor.' 

2  Com.  allegorizes  her  as  *  Knowledge,'  who  dispels  Indra's  ignorance.      In 
later  mythology  Uma  is  an  epithet,  along  with  Durga,  Kali,  and  Parvati,  for  the 
wife  of  Siva ;  and  she  is  represented  as  living  with  him  in  the  Himalayas.    Weber, 
Indische  Stitdim,  2.  186-190,  has  an  extended  discussion  of  the  identity  of  this- 

338 


KENA    UPANISHAD  [-32 

(FOURTH  KHANDA) 
Knowledge  of  Brahma,  the  ground  of  superiority 

2,6  (i).  '  It  is  Brahma/  she  said.  '  In  that  victory  of  Brahma, 
verily,  exult  ye.3 

Thereupon  indeed  he  knew  it  was  Brahma. 

37  (2).  Therefore,  verily,  these  gods,  namely  Agni,  Vayu,  and 
Indra,  are  above  the  other  gods,  as  it  were  :  for  these  touched 
It  nearest,  for  these  and  [especially]  he  [i.  e.  Indra]  first  knew 
It  was  Brahma. 

28  (3).  Therefore,  verily,  Indra  is  above  the  other  gods,  as 
it  were;  for  he  touched  It  nearest,  for  he  first  knew  It  was 
Brahma. 

Brahma  in  cosmic  and  in  individual  phenomena 

29  (4).  Of  It  there  is  this  teaching.— 

That  in  the  lightning  which  flashes  forth,  which  makes  one 
blink,  and  say  '  Ah  ' ' — that  *  Ah ! '  refers  to  divinity. 

30  (5).  Now  with  regard  to  oneself — 

That  which  comes,  as  it  were,  to  the  mind,  by  which  one 
repeatedly1  remembers — that  conception  (samkalpd)  [is  It]  ! 

Brahma,  the  great  object  of  desire 

31  (6).  It  is  called  Tad-vana  ('  It-is-the-desire  ').2     As  '  It- 
is-the-desire '  (Tad-vana)  It  should  be  worshiped.      For  him 
who  knows  it  thus,  all  beings  together  yearn. 

Concluding  practical  instruction  and  benefits 

32  (7).  e  Sir,  tell  me  the  mystic  doctrine  (upanisad)\  \ 

*  The  mystic  doctrine  has  been  declared  to  you.  Verily,  we 
have  told  you  the  mystic  doctrine  of  Brahma  (brahml 
upanisad}? 

personage  and  of  the  divinities  in  this  passage  in  their   significance  for  later 
mythological  and  sectarian  developments. 

1  Deussen  translates  the  word  abhlksnam  differently,  and  consequently  interprets 
this  section  and  the  preceding  very  differently. 

2  A  mystical  designation.    Compare  a  similar  compound  at  Chand.  3. 14.  i,  taj- 

339  Z3 


33-]  KENA   UPANISHAD 

33  (8).  Austerity  (tapas)^  restraint  (dama)^  and  work  (karman) 
are  the  foundation  of  it  (i.e.  the  mystic  doctrine).    The  Vedas 
are  all  its  limbs.     Truth  is  its  abode. 

34  (9).  He,  verily,  who  knows  it  [i.  e.  the  mystic  doctrine] 
thus,  striking  off  evil  (fapman),  becomes  established  in  the 
most   excellent,1  endless,  heavenly  world — yea,  he   becomes 
established ! 

1  So  the  Com.  interprets  fyeye.    Max  Mailer  and  Deussen  would  emend  to 
a?yeye:  *  unconquerable  J 


340 


KATHA   UPANISHAD 

FIRST  VALLI1 
Prologue  :  Naciketas  devoted  to  Death 

i.  Now  verily,  with  zeal  did  Vajasravasa  give  his  whole 
possession  [as  a  religious  gift].  He  had  a  son,  Naciketas  by 
name. 

3.  Into  him,  boy  as  he  was,  while  the  sacrificial  gifts  were 
being  led  up,  faith  (sraddha)  entered.     He  thought  to  himself: 

3.  'Their  water  diunk,  their  grass  eaten, 
Then  milk  milked,  barren  ! — 
Joyless  (a-nanda)  certainly  aie  those  woilds2 
He  goes  to,  who  gives  such  [cows]  ' ' 

4.  Then  he  said  to  his  father :  ;  Papa,  to  whom  will  you  give 
me  ? '  3 — a  second  time — a  third  time. 

To  him  then  he  said  :  '  To  Death  I  give  you  ! ' 

IN"aciketas  in  the  house  of  Death 
[Naciketas  reflects .] 

5    Of  many  I  go  as  the  first. 

Of  many  I  go  as  an  intermediate. 

What,  pray,  has  Yama  (Death)  to  be  done 

That  he  will  do  with  me  today  ? 

1  The  narrative  ami  dialogue  at  the  opening  of  this  Upanishad  seem  to  be  taken 
— with   some   variation,    but  with    some    identical   language— from  the  earlier 
Taittiriya  Biahrnana,  3.  u   8.  1-6.    The  old  tradition  of  Naciketas  in  the  realm  of 
Death  being  in  a  position  to  return  to  eaith  with  knowledge  of  the  secret  of  life 
aftei  death^is  here  used  to  furnish  a  dramatic  setting  for  the  exposition  wluch  forms 
the  body  of  the  Upanishad. 

2  This  line  is  found  at  Brih.  4.  4.  n  a  K  verbatim. ;  with  vaiiant  in  the  first  word, 
at  Ka  3  a  and  Brih.  4.  4   1 1  a  M. 

3  That  is,  Naciketas  voluntaiily  offers  himself  in  order  to  fulfil  the  vow  which 
his  father  was  paying  so  grudgingly.     Thereupon  the  father,  m  anger  at  the  veiled 
reproof,  exclaims  :  *  Oh  !  go  to  Hades '  * 

341 


i.  6-]  KATHA    UPANISHAD 

6.  Look  forward,  how  [fared]  the  foimer  ones. 
Look  backward;  so  [^ill]  the  after  ones. 
Like  grain  a  mortal  upens1 

Like  grain  he  is  born  hither  (a-jayate)  again! 

Warning  on  the  neglect  of  a  Brahman  guest 
[Voice:1] 

7.  As  fire,  enters 

A  Brahman  (brahmana)  guest  into  houses. 

They  make  this  the  quieting  thereof2: — 

Fetch  watei,  Vaivasvata  ! 3 

S.  Hope  and  expectation,  intercourse  and  pleasantness/ 
Sacrifices  and  meritorious  deeds,5  sons  and  cattle,  all — 
This  he  snatches  away  from  the  man  of  little  understanding 
In  whose  home  a  Brahman  remains  without  eating. 

Three  boons  offered  to  Naciketas 

[Death  (Yama),  returning  from  a  three  days'  absence  and 
finding  that  Naciketas  has  not  received  the  hospitality  which 
Is  due  to  a  Brahman,  says :] 
9.  Since  for  three  nights  thou  hast  abode  in  my  house 

Without  eating,  O  Brahman  (brahman),  a  guest  to  be  reverenced, 
Reverence   be   to   thee,   O   Biahman  '    Well-being   (svasti)   be 

to  me  ' 
Therefore  in  return  choose  three  boons ! 

IN"aciketas's  first  wish :  return  to  an  appeased  father  on  earth 

[Naciketas :] 

10.  With  intent  appeased,  well-minded,  with  passion  departed, 
That  Gautama  toward  me  may  be,  0  Death  ; 
That  cheerfully  he  may  greet  me,  when  from  thee  dismissed — 
This  of  the  three  as  boon  the  first  I  choose ! 

1  As  in  the  Taittiriya  Brahmana  narrative 

2  tantim  tasya ;  both  words  probably  with  a  double  significance,  'extinguish- 
ment of  fire'  and  k  appeasement  of  the  Brahman '  by  bringing  water. 

3  A  Vedic  epithet  of  Yama  (Death). 

*  tunrtam,  according  to  a  strict  etymology,  might  mean  «  good  fellowship/ 
5  If  derived  from  */zs  (instead  of  from  vW),  istapurte  might  possibly  (though 
less  probably)  mean  *  wishes  and  fulfilment  ' 

342 


KATHA   UPANISHAD  [-i.i5 

[Death :] 

11.  Cheeiful  as  formerly  will  he  be — 
Auddalaki  Arum,  from  me  dismissed.1 

Happily  will  he  sleep  o'  nights,  with  passion  departed, 
When  he  has  seen  thee  from  the  mouth  of  Death  released. 

USaciketas's  second  wish :  an  understanding  of  the  Naeiketas 
sacrificial  fire  that  leads  to  heaven 

[Naciketas :] 

12.  In  the  heavenly  world  is  no  fear  whatsoever. 

Not  there  art  thou.     Not  fiom  old  age  does  one  fear. 
Over  both2  having  crossed — hunger,  and  thirst  too — 
Gone  beyond  sorrow,  one  rejoices  in  the  heaven-world. 

13.  Thyself,  O  Death,  understandest  the  heavenly  fire. 
Declaie  it  to  me  who  have  faith  (sraddadhana). 
Heaven-world  people  partake  of  immortality. 
This  I  choose  with  boon  the  second. 

[Death:] 

14.  To  thee  I  do  declare,  and  do  thou  learn  it  of  me — 
Understanding  about  the  heavenly  fire,  0  Naciketas  ! 

The  attainment  of  the  infinite  world,  likewise  too  its  establish- 
ment- 
Know  thou  that  as  set  down  in  the  secret  place  [of  the  heart]* 

[Narrative :] 

15.  He  told  him  of  that  fiie  as  the  beginning  of  the  world, 
What  bricks,  and  how  many,  and  how  [built]. 

And  he  too  lepeated  that,  as  it  was  told, 
Then,  pleased  with  him,  Death  said  again — 

1 6.  Delighting,  the  great  soul  (makatman)  said  to  him: — 

1  As  it  stands,  prasrstah  is  nominative  and  must  agree  with,  the  subject., 
'  Auddalaki  Arum.'  But  in  such,  a  connection  it  is  hardly  applicable ;  and  in  the 
previous  stanza  it  was  used  with  reference  to  Naciketas.  To  relieve  the  difficulty 
Bohtlmgk  (in  his  translation  of  the  Katha,  Aitareya,  and  Prasna  Upanishads, 
JBertchte  uber  die  Verhandlungen  der  Komghch  Sachstscken  Gesdlschaft  der 
Wissenschaften  zu  Leipzig^  philologisch-historische  Classe,  1890,  pp.  127—197), 
p.  132,  emends  to  prasrste^  i.e.  *  toward  one  from  me  dismissed' ,  and  Whitney 
(in  his  *  Translation  of  the  Katha  Upamshad*  in  the  Transactions  of  the  American 
Philological  Association^  21.  88-112),  p.  94,  emends  to prasrstath,  and  translates: 
'  be  cheerful  [toward  thee],  sent  forth  by  me/  Sankara  solves  the  difficulty 
by  giving  the  word  a  sense,  *  authorized,'  which  is  quite  different  from  what  it 
evidently  has  in  the  previous  stanza.  2  That  is,  both  death  and  old  age. 

343 


i.i6-]  KATHA   UPANISHAD 

[Death  resumes  .] 

A  fuither  boon  I  give  thee  heie  today. 
By  thy  name  indeed  shall  this  fire  be  [known]. 
This  multifold  garland  (srhka],  too,  accept. 
17.  Having  kindled  a  triple   Naciketas-fire,  having  attained  union 

with  the  three,1 

Performing  the  triple  work,2  one  crosses  over  birth  and  death. 
By  knowing  the  knower  of  what  is   born   from    Biahma,8  the 

god  to  be  praised,4 
[And]  by  revering6  [him],  one  goes   for    ever    to   this  [peace 


i8.7  Having  kindled  a  triple  Naciketas-fire,  having  known  this  triad, 
He  who  knowing  thus,  builds  up  the  Naciketas-fire  — 
He,  having  cast  off  in  advance  the  bonds  of  death, 
With  sorrow  overpassed,  rejoices  in  the  heaven-world. 

19.  This,  O  Naciketas,  is  thy  heavenly  fire, 
Which  thou  didst  choose  with  the  second  boon 
As  thine,  indeed,  will  folks  proclaim  this  fire, 
The  third  boon,  Naciketas,  choose  ! 

Ifaciketas's  third  wish  :  knowledge  concerning  the  effect 

of  dying 
[Naciketas  :] 

20.  This  doubt  that  there  is  in  regard  to  a  man  deceased  • 
'He  exists,5  say  some;    'He  exists  not/  say  others  — 

This  would  I  know,  instructed  by  thee  ! 
Of  the  boons  this  is  boon  the  third. 
[Death  :] 

21.  Even  the  gods  had  doubt  as  to  this  of  yore1 

For  truly,  it  is  not   easily  to  be  understood.     Subtile   is   this 

matter  (dharma). 

Another  boon,  O  Naciketas,  choose  ! 
Press  me  not!   Give  up  this  one  for  me! 

1  £ankara  explains  these  as  '  father,  mother,  and  teacher.' 

2  Namely,  <  sacrifice,  study  of  the  scriptures,  and  alms-giving.' 

3  brakma-ja~jna  perhaps  is  a  synonym  Qijdta-vedas,  '  the  All-knower,'  a  common 
epithet  of  Agm  (Fire,  here  specialized  as  the  Naciketas  sacrifice-fire). 

*  tdya,  a  very  common  Vedic  epithet  of  Agm  (Fire). 

5  nicayya  may  carry  a  double  meaning  here,  i.e.  also  'by  building  [it,  i.  e.  the 
Naciketas-fire].' 

6  Half  of  the  third  line  and  the  fourth  line  recur  at  3  vet.  4,  II. 

7  Stanzas  16-18  are  not  quite  apt  here.    They  may  be  an  irrelevant  interpolation 
—  as  previous  translators  have  suggested. 

344 


KATHA  UPANISHAD  [-1.39 

TMs  knowledge  preferable  to  the  greatest  earthly  pleasures 
[Naciketas :] 

22.  Even  the  gods  had  doubt,  indeed,  as  to  this, 

And  thou,  0  Death,  sajest  that  it  is  not  easily  to  be  understood. 
And  another  declaiei  of  it  the  like  of  thee  is  not  to  be  obtained. 
No  other  boon  the  equal  of  it  is  there  at  all. 

[Death  -.] 

23.  Choose  centenarian  sons  and  grandsons, 
Many  cattle,  elephants,  gold,  and  horses 
Choose  a  great  abode  of  earth. 

And  thyself  live  as  many  autumns  as  thou  desirest. 

24.  This,  if  thou  thmkest  an  equal  boon, 
Choose — wealth  and  long  life ' 

A  great  one  on  earth,  0  Naciketas,  be  thou. 
The  enjoyer  of  thy  desires  I  make  thee. 
25    Whatever  desires  aie  haid  to  get  in  mortal  world — 
For  all  desires  at  pleasure  make  request. 
These  lovely  maidens  with  chariots,  with  lyres — 
Such  [maidens],  indeed,  aie  not  obtainable  by  men — 
By  these,  fiom  me  besto\\ed,  be  waited  on! 
O  Naciketas,  question  me  not  regarding  dying  (mar ana)  \ 

[Naciketas :] 

26.  Ephemeral  things!   That  which  is  a  mortal's,  O  End-maker, 
Even  the  vigor  (tejas)  of  all  the  powers,  they  wear  away. 
Even  a  whole  life  is  slight  indeed. 

Thine  be  the  vehicles  (vaha)\   Thine  be  the  dance  and  song! 

27.  Not  with  wealth  is  a  man  to  be  satisfied. 
Shall  we  take  wealth,  if  we  have  seen  thee  ? 
Shall  we  live  so  long  as  thou  shalt  rule? 

— This,  in  truth,  is  the  boon  to  be  chosen  by  me. 

28.  When  one  has  come  into  the  presence  of  undecaying  immortals, 
What  decaying  mortal  here  below  that  understands, 

That  meditates  upon  the  pleasures   of  beauty  and  delight. 
Would  delight  in  a  life  over-long  ? 

29.  This  thing  whereon  they  doubt,  0  Death: 

What  there  is  in  the  great  passing-on — tell  us  that! 
This  boon,  that  has  enteied  into  the  hidden — 
No  other  than  that  does  Naciketas  choose. 

345 


3.1-j  KATHA   UPANISHAD 

SECOND  VALLI 

The  failure  of  pleasure  and  of  ignorance  ;  the  wisdom  of 

the  better  knowledge 
[Death  •] 
T.  The  better  (sreyas)  is   one   thing,  and   the   pleasanter  (preyas) 

quite  another. 

Both  these,  of  diffeient  aim,  bind  a  person. 
Of  these  t\so,  well  is  it  for  him  who  takes  the  better; 
He  fails  of  his  aim  who  chooses  the  pleasanter. 

2.  Both  the  better  and  the  pleasanter  come  to  a  man. 
Going  all  around  the  two,  the  ^ise  man  discriminates. 

The  wise   man    chooses    the    better,   indeed,  rather    than   the 

pleasanter. 
The  stupid  man,  from  gettmg-and-keepmg  (yoga-ksema),  chooses 

the  pleasanter. 

3.  Thou   indeed,   upon    the   pleasant    and    pleasantly    appeanng 

desires 

Meditating,  hast  let  them  go,  O  Naciketas. 
Thou  art  not  one  who  has  taken  that  garland  *  of  wealth 
In  which  many  men  sink  down. 

4.  Widely  opposite  and  asunder  are  these  two : 

Ignorance  (avidya)  and  what  is  known  as  '  knowledge  *  (mdya). 
I  think  Naciketas  desirous  of  obtaining  knowledge! 
Many  desires  rend  thee  not.2 

5.  Those  abiding  in  the  midst  of  ignorance, 
Self-wise,  thinking  themselves  learned, 
Running  hither  and  thither,  go  around  deluded, 
Like  blind  men  led  by  one  who  is  himself  blind.3 

Heedlessness  the  cause  of  rebirth 

6.  The  passing-on*  is  not  clear  to  him  who  is  childish, 
Heedless,  deluded  with  the  delusion  of  wealth. 
Thinking  'This  is  the  world!    Theie  is  no  other!7 — 
Again  and  again  he  comes  under  my  control. 

1  The  \vord  srnka  occurs  nowhere  else  in  the  language — so  far  as  has  been 
reported— than  in  I.  16  and  here.    Its  meaning  is  obscuie  and  only  conjectural. 
Sankara  glosses  it  differently  in  the  two  places,  here  as  *  way.' 

2  This  stanza  recurs  with  unimportant  variants  in  Maitn  7.  9. 

3  With  a  variation,  this  stanza  recurs,  in  Mund.  i  2.  8 ;  similarly  in  Maitri  7.  9. 
*  That  is,  death,  the  great  transition,  mentioned  at  I   29. 

346 


KATHA   UPANISHAD  [-2.11 

The  need  for  a  competent  teacher  of  the  soul 

7.  He  -\\rio  by  many  is  not  obtainable  even  to  hear  of, 
He  whom  many,  even  when  hearing,  know  not — 
Wonderful  is  the  declarer,  proficient  the  obtainer  of  Him! 
Wondeiful  the  knower,  proficiently  taught! 

8.  Not,  when  proclaimed  by  an  inferior  man,  is  He  l 

To  be  -ft  ell  undei  stood,  [though]  being  manifoldly  considered.2 
Unless  declaied  by  another,3  there  is  no  going  thither; 
Foi  He  is  inconceivably  more  subtile  than  what   is   of  subtile 
measure. 

9.  Not  by  reasoning  (tarka)  is  this  thought  (mati)  to  be  attained. 
Proclaimed  by   another,  indeed,  it  is   for   easy   understanding, 

deaiest  friend  (prestka}\  — 

This  which  thou  hast  attained ]  Ah,  thou  ait  of  true  stead- 
fastness ! 

May  there  be  for  us  a  questioner  (prasta)  the  like  of  thee, 
O  Naciketas ! 

Steadfast  renunciation  and  self-meditation  required 

[Naciketas :] 

10.  I  know  that  what  is  known  as  treasuie  is  something  inconstant. 
For  truly,  that  which  is   steadfast   is   not    obtained  by   those 

who  are  un steadfast. 

Theiefoie  the  Naciketas-fhe  has  been  built  up  by  me, 
And  with  means  which    aie  inconstant  I   have  obtained  that 

which  is  constant. 

[Death:] 

11.  The  obtamment  of  desire,  the  foundation  of  the  world  (jagat\ 
The  endlessness  of  will,4  the  safe  shore  of  fearlessness, 

1  With  different  grouping  of  words  the  first  two  lines  may  also  mean  : 
(i)  'Not  by  an  infeuor  man  is  He,  [even]  when  proclaimed, 

To  be  well  understood,  [though]  being  often  meditated  upon.1 
That  is,  the  Atman  is  to  be  obtained  only  by  a  superior  person,  as  is  stated  in 
Mund.  3  2.  4, 
Or,  (2)  *  Not  by  an  infenoi  man  is  He  proclaimed. 

[But]  He  is  easily  to  be  understood  when  repeatedly  meditated  upon.* 

2  Or  perhaps, ' .  .  .  [because]  being  considered  manifoldly,4 1  e.  by  the  infenor 
man  the  Atman  is  falsely  *  conceived  of  as  a  plurality,'  while  in  reality  He  is 
absolute  unity. 

8  Either  (i)  by  another  than  an  inferior  man,  i.  e.  by  a  proficient  understander, 
or  (2)  by  another  than  oneself,  i.  e.  by  some  teacher. 
4  Or  perhaps  {  work.' 

347 


3.U-]  KATHA    UPANISHAD 

The    greatness    of    praise,    the    \\ide    extent,    the    foundation 

(having  seen  *), 
Thou,  O    Naciketas,  a   wise    one,  hast   with   steadfastness   let 

[these]  go ' 

12.  Him  who  is  haid  to  see,  entered  into  the  hidden, 

Set  in  the  secret  place  [of  the  heart],  dwelling  in   the   depth, 

primeval — 
By  considering  him  as  God,  thiough  the  Yoga-study   of  what 

pertains  to  self, 
The  wise  man  leaves  joy  and  sonow  behind. 

The  absolutely  unqualified  Soul 

13.  When  a  mortal  has  heaid  this  and  fully  compiehended, 

Has  torn  off  ^hat  is  concerned  with  the  light  (dhariiiya)*  and 

has  taken  Him  as  the  subtile, 
Then  he  rejoices,  for  indeed  he  has   obtained    what    is    to    be 

rejoiced  in. 
I  regard  Naciketas  a  dwelling  open  [foi  Atman  3]. 

14.  Apart    from    the   right   (dharma]   and  apait  from  the   umight 

(a-dharma\ 
Apart  from  both  what  has  been  done  and  what  has  not  been 

done  here, 

Apart  from  what  has  been  and  what  is  to  be — 
What  thou  seest  as  that,  speak  that ' 

[Naciketas  being  unable  to  mention  that  absolutely  unquali- 
fied object,  Death  continues  to  explain  :] 4 

The  mystic  syllable  '  Om '  as  an  aid 

15.  The  word5  which  all  the  Vedas  reheaise, 
And  which  all  austerities  pioclaim, 

1  The  word  d*  stva  is  superfluous  both  logically  and  metrically. 

2  Here,  in  contrast  with  the  latter  half  of  the  line,  the  idea  of  dharma  may  be 
philosophical :  i  e.  '  the  qualified.'     In  the  next  stanza  it  is  certainly  ethical. 

3  Compare  Mtrad.  3    2    4  d_:  'Into  his  Brahma-abode   [i.  e    that  of  a  person 
qualified  to  receive  Him]  this  Atman  enters  '    See  also  Chand.  8.  i.  i. 

*  ^ankara  and  all  translators  except  Deussen  regard  the  previous  section  as  an 
utterance  by  Naciketas.  Instead  of  assigning  so  pregnant  an  inquiry  to  a  pupil 
still  being  instructed,  the  present  distribution  of  the  parts  of  this  dialogue  interprets 
it  (in  agreement  with  Deussen)  as  continued  exposition,  rhetorically  put  m  the  form 
of  an  interrogation  by  the  teacher  himself. 

5  The  word  $ada  here  doubtless  is  pregnant  with  some  other  of  its  meanings 
(twenty-two  in  all  enumerated  by  Apte  in  his  Sanskrit- English  Dictionary), 
particularly  c  way,'  'place,' '  goal,'  or  *  abode/ 

348 


KATHA   UPANISHAD  [-2.20 

Desiiing    which    men    live    the    life    of    religious    studentship 

(brahmacaryd) — 

That  void  to  thee  I  briefly  declare.1 
That  is  Om ! 

16.  That  syllable,2  tmly,  indeed,  is  Brahma!3 
That  syllable  indeed  is  the  supreme ! 
Knowing  that  syllable,  truly,  indeed, 
Whatever  one  desires  is  his ' 4 

17.  That  is  the  best  support. 
That  is  the  supreme  support. 
Knowing  that  support, 

One  becomes  happy  in  the  Brahma-world. 

The  eternal  indestructible  soul 

1 8.  The  wise  one  [i.e.  the  soul,  the  atman,  the  self]  is  not  born, 

nor  dies. 

This  one  has  not  come  from  anywhere,  has  not  become  anyone. 
Unborn,  constant,  eternal,  primeval,  this  one 
Is  not  slain  when  the  body  is  slam.5 

19.  If  the  slayer  think  to  slay, 
If  the  slain  think  himself  slain, 
Both  these  understand  not. 
This  one  slays  not,  nor  is  slam.6 

The  Soul  revealed  to  the  unstriving  elect 
20.  Moie  minute  than  the  minute,  greater  than  the  great 

Is  the  Soul  (Atman)  that  is  set  in  the  heart  of  a  creature  here. 
One  who  is  without   the   active   will   (a-kraht)   beholds    Him, 
and  becomes  freed  from  sorrow — 

1  The  ideas  and  some  of  the  language  of  this  stanza  recur  in  BhG.  8.  n. 

2  The  word  akmrwn  here  may  also  be  pregnant  with,  the  meaning  *  Imperish- 
able '  (Apte  gives  fourteen  meanings  in  all).    Thus  : — 

'  That,  truly,  indeed,  is  the  imperishable  Brahma  1 
That  indeed  is  the  supreme  imperishable  f 
Knowing  that  imperishable,  truly,  indeed, .  .  . ' 

8  The  woid  bmhma(n}  here  may  contain  some  of  its  liturgical  meaning,  ;  sacied 
word/  as  well  as  the  philosophical  meaning' '  Brahma.*    Thus  — 

c  That  syllable,  truly,  indeed,  is  sacred  word  ! ' 
or* That,  truly,  indeed,  is  imperishable  sacred  woid!J 

4  This  stanza  recurs  with  slight  verbal  variation  in  Maitn  6.  4. 

5  Substantially  this  stanza  is  identical  with  BhG.  2.  20. 
0  Substantially  this  stanza  is  identical  with  BhG.  2.  19. 

349 


2.  ao- 


KATHA   UPANISHAD 


When  through  the  giace  (prasdda)  1  of  the  Cieator  (dhatf]  he 
beholds  the  greatness  of  the  Soul  (Atman). 

His  opposite  characteristics 

21.  Sitting,  he  proceeds  afar, 
Lying,  he  goes  everywhere. 

Who  else  than  I  (mad)  is  able  to  know 

The  god  (deva)  who  rejoices  and  rejoices  not  (madamada)t 

22.  Him  who  is  the  bodiless  among  bodies, 
Stable  among  the  unstable, 

The  great,  all-pervading  Soul  (Atman)  — 

On  recognizing  Him,  the  wise  man  sorrows  not, 

The  conditions  of  knowing  Him 

23.  This  Soul  (Atman)  is  not  to  be  obtained  by  instruction, 
Nor  by  intellect,  nor  by  much  learning. 

He  is  to  be  obtained  only  by  the  one  whom  He  chooses; 
To  such  a  one  that  Soul  (Atman)  reveals  his  own  peison 
(ianum  svam)? 

24.  Not  he  Tsho  has  not  ceased  from  bad  conduct, 

Not  he  who  is  not  tranquil,  not  he  who  is  not  composed, 
Not  he  who  is  not  of  peaceful  mind 
Can  obtain  Him  by  intelligence  (prajna). 

1  This  is  an  important  passage,  as  being  the  first  explicit  statement  of  the 
doctune  of  Grace  (prasada).     The  idea  is  found  earlier  in  the  celebrated  Hymn  of 
the  Word  (Vac),  RV   10.  125.  5  c3  d,  and  again  in  Mund.  3.  2.  3  c,  d.    This  same 
stanza  occurs  with  slight  verbal  variation   as  3  vet    3.    20  and  Mahanarayana 
Upanishad  8,  3  (  =  Taittmya  Aranyaka  10.  10  r). 

Inasmuch  as  this  method  of  salvation  'through  the  grace  of  the  Cieator'  is 
directly  opposed  to  the  general  Upamshadic  doctrine  of  salvation  'through  know- 
ledge/ ^ankara  interprets  dhdtnh  prasadat  as  djiatu-samprasaddt,  '  through  the 
tranquillity  of  the  senses/  according  to  the  practice  of  the  Yoga-method.  Theie 
is  this  possibility  of  different  interpretation  of  the  word  prasada  ;  for  it  occurs 
unquestionably  in  the  sense  of  k  tranquillity  '  at  Maitn  6  20  and  6  34  ;  compare  also 
the  compounds  jfidna-prasada,  'the  peace  of  knowledge/  at  Muncl.  3.  i.  8,  and 
varna-prasada,  'clearness  of  complexion/  at  &  vet.  2  13.  In  the  Bhagavad  Glta 
theie  is  the  same  double  use  :—  '  peace  '  or  '  tranquillity/  at  2.  64  ;  2.  65  ;  18.  37  ; 
and  'the  grace  of  Krishna/  at  18.  56  ;  18.  58  ;  18.  62  ;  18.  73  ;  and  '  the  grace  of 
Vyasa/  at  18  75. 

The  development  of  the  doctrine  of  <  salvation  by  grace'  by  the  Vishnuites 
proceeds  through  the  Epic,  culminating  in  the  sharp  controversy  against  this  '  Cat- 
doctrine  '  by  the  <  Monkey-doctrine  '  of  <  salvation  by  works/  Compare  Hopkins, 
Religions  of  India,  pp.  500,  501 

2  This  stanza  =s  Mnnd.  3.  2.  3. 

350 


KATHA   UPANISHAD  [-3.5 

The  all-compreh.erLd.ing  incomprehensible 

25    He  for  whom  the  priesthood  (brahman}   and  the  nobility 

(ksatrd) 

Both  are  as  food, 
And  death  is  as  a  sauce — 
Who  really  knows  where  He  is? 


THIRD  VALLI 
The  universal  and  the  individual  soul 

i.  There  are  two  that  drink  of  lighteousness  (rta)  in   the  world 

of  good  deeds ; 
Both  aie  enteied  into  the  seciet  place  [of  the  heart],  and  in 

the  highest  upper  sphere. 

Brahma-knowers  speak  of  them  as  Might'  and  '  shade/ 
And  so  do  householdeis  who  maintain  the  five  sacrificial  fires, 

and  those  too  who  perfoim  the  triple  Naciketas-fire. 

The  :N"aciketas  sacrificial  fire  as  an  aid 

2.  This  which  is  the  bridge  for  those  who  sacrifice, 
And  which  is  the  highest  impenshable  Biahma 

Foi  those  who  seek  to  cross  over  to  the   fearless  farther 

shore — 
The  Naciketas-fire  may  we  master! 

Parable  of  the  individual  soul  in  a  chariot 

3.  Know  thou  the  soul  (atman,  self)  as  riding  in   a   chariot, 
The  body  as  the  chariot 

Know  thou  the  intellect  (faddhi)  as  the  chariot- driver, 
And  the  mind  (manas)  as  the  reins. 

4.  The  senses  (mdrya),  they  say,  are  the  horses; 
The  objects  of  sense,  what  they  range  over. 
The  self  combined  with  senses  and  mind 
Wise  men  call  'the  enjoyer '  (bhokfr). 

5.  He  who  has  not  understanding  (a-mjnana), 
Whose  mind  is  not  constantly  held  firm — 
His  senses  are  uncontrolled, 

Like  the  vicious  horses  of  a  chariot-driver. 

351 


'3.6-]  KATHA    UPANISHAD 

6.  He,  however,  \\ho  has  understanding, 
Whose  mind  is  constantly  held  firm — 
His  senses  are  under  control. 

Like  the  good  horses  of  a  chaiiot-diiver 

Intelligent  control  of  the  soul's  chariot  needed 
to  arrive  beyond  transmigration 

7.  He,  however,  who  has  not  understanding, 
Who  is  unmindful  and  ever  impure, 
Reaches  not  the  goal, 

But  goes  on  to  transmigration  (samsara) 

8.  He,  however,  who  has  undei  standing, 
Who  is  mindful  and  ever  paie, 
Reaches  the  goal 

From  which  he  is  born  no  more.  ' 

9.  He,  however,  ^ho  has  the  understanding  of  a  chariot- driver, 
A  man  \\ho  reins  in  his  mind — 

He  reaches  the  end  of  his  journey, 
That  highest  place  of  Vishnu.1 

The  order  of  progression  to  the  supreme  Person 

10.  Higher  than  the  senses  aie  the  objects  of  sense. 
Higher  than  the  objects  of  sense  is  the  mind  (manas) ; 
And  higher  than  the  mind  is  the  intellect  (buddhi). 
Higher  than  the  intellect  is  the  Great  Self  (Atman). 

11.  Higher  than  the  Great  is  the  Unmamfest  (avyakfd). 
Higher  than  the  Unmamfest  is  the  Person* 
Higher  than  the  Person  there  is  nothing  at  all. 
That  is  the  goal.     That  is  the  highest  course. 

The  subtle  perception  of  the  all-pervading  Soul 

£2    Though  He  is  hidden  in  all  things, 

That  Soul  (Atman,  Self)  shines  not  forth. 
But  he  is  seen  by  subtle  seers 
With  superior,  subtle  intellect. 

The  Yoga  method — of  suppression 

,        13.  An  intelligent  man  should  suppiess  his  speech  and  his  mind. 
The  latter  he  should  suppress  in   the   Understanding-Self 
(jnana  atmaji). 

1  The  last  line  of  this  stanza  «  RV.  i.  22.  20  a,  and  also,  with  a  slight  change, 
HV.  i.  154.  5  d.  *  *' 

352 


KATHA   UPANISHAD  [-4.3 

The  understanding  he  should  suppress  in  the  Great  Self 

[=  luddhi,  intellect]. 
That  he  should  suppress  in  the  Tranquil  Self  (santa  atman\ 

Exhortation  to  the  way  of  liberation  from  death 

14.  Arise  ye!   Awake  ye! 

Obtain  your  boons1  and  understand  them! 
A  sharpened  edge  of  a  lazor,  hard  to  traverse, 
A  difficult  path  is  this—poets  (kavt)  declare! 
25.  What  is  soundless,  touchless,  formless,  imperishable, 
Likewise  tasteless,  constant,  odorless. 

Without  beginning,  without  end,  higher  than  the  great,  stable- 
By  discerning  That,  one  is  liberated  fiom  the  mouth  of  death. 

The  immortal  value  of  this  teaching 

1 6.  The  Naciketas  tale, 

Death's  immemorial  teaching — 

By  declaring  and  hearing  this,  a  wise  man 

Is  magnified  in  the  Brahma-world. 

17.  If  one  recites  this  supreme  secret 
In  an  assembly  of  Biahmans, 

Or  at  a  time  of  the  ceremony  for  the  dead,  devoutly — 
That  makes  for  immortality ! 
— That  makes  for  immortality! 


FOURTH  VALLI 
The  immortal  Soul  not  to  be  sought  through  outward  senses 

1.  The    Self-existent   (svqyambhu)  pierced  the   openings    [of  the 

senses]  outward ; 

Therefore  one  looks  outward,  not  within  himself  (antaratman). 
A  certain  wise  man,  while  seeking  immortality, 
Introspectively  beheld  the  Soul  (Atman)  face  to  face. 

2.  The  childish  go  after  outward  pleasures  ; 
They  walk  into  the  net  of  widespread  death. 
But  the  wise,  knowing  immortality, 

Seek  not  the  stable  among  things  which  are  unstable  here. 

1  The  commentators  interpret  'boons'  as  referring  to  'teachers,7      But  the 
word  may  imply  'answers  to  your  questions.' 

353  A  a 


4.3-]  KATHA   UPANISHAD 

Yet  tlie  agent  in  all  the  senses,  in  sleeping  and  in  waking 

3.  That  by  which  [one  discerns]  form,  taste,  smell, 
Sound;  and  mutual  touches — 

It  is  with  That  indeed  that  one  discerns. 
What  is  there  left  over  here' 

This,  verily,  is  That ! 

4.  By  recognizing  as  the  great  pervading  Soul  (Atman) 
That  whereby  one  perceives  both 

The  sleeping  state  and  the  waking  state. 
The  wise  man  sorrows  not. 

The  universal  Soul  (Atman),  identical  with  the  individual 
and  with  all  creation 

5.  He  who  knows  this  expeiiencer1 

As  the  living  Soul  (Atman)  near  at  hand, 
Lord  of  what  has  been  and  of  what  is  to  be — 
He  does  not  shrink  away  from  Him. 

This,  verily,  is  That ! 

6.  He  who  was  born  of  old  from  austerity  (tapas\ 
Was  born  of  old  from  the  waters, 

Who  stands  entered  into  the  secret  place  [of  the  heart],. 
Who  looked  forth  through  beings — 2 

This,  verily,  is  That ! 

7.  She3  who  arises  with  life  (prana), 
Aditi  (Infinity),  maker  of  divinity, 

Who  stands  entered  into  the  secret  place  [of  the  heart], 
"Who  was  born  forth  through  beings — 

This,  verily,  is  That ! 

8.  Fire  (Agm),  the   all-knower   (jataveda$\  hidden    away    in    the 

two  fire-sticks 

Like  the  embryo  well  borne  by  pregnant  women, 
Worthy  to  be  worshiped  day  by  day 

By  watchful  men  with  oblations — 4 
This,  verily,  is  That ! 

1  madko-ad,  literally  '  honey-eater/  i.  e.  the  empirical  self. 

2  This  stanza  contains  an  ungrammatical  form  and  impossible  constructions. 
The  text  here,  as  also  m  §  7,  is  probably  corrupt.     The  refeience  here  is  probably 
to  the  Sankhyan  Purusha,  Person. 

8  Traditionally  interpreted  as  Praknti,  Nature. 

*  This  stanza=SV.  i.  2.  3.  7,  and  also,  with  slight  variation,  RV.  3.  29.  2. 

354 


KATHA  UPANISHAD  [-4- *5 

9.  Whence  the  sun  rises, 

And  where  it  goes  to  rest — 
On  Him  all  the  gods  are  founded; 
And  no  one  ever  goes  beyond  it.1 
This,  verily,  is  That ! 

Failure  to  comprehend  the  essential  unity  of  being 
regarded  as  the  cause  of  reincarnation 

10.  Whatever  is  here,  that  is  theie. 
What  is  there,  that  again  is  here. 
He  obtains  death  after  death 

Who  seems  to  see  a  difference  here.2 

11.  By  the  mind,  indeed,  is  this  [realization]  to  be  attained: — 
There  is  no  difference  here   at  all ! 3 

He  goes  from  death  to  death 

Who  seems  to  see  a  difference  here. 

The  eternal  Lord  abiding  in  one's  self 

12.  A  Person  of  the  measure  of  a  thumb 
Stands  in  the  midst  of  one's  self  (atmari), 
Lord  of  what  has  been  and  of  what  is  to  be. 
One  does  not  shrink  away  from  Him. 

This,  verily,  is  That ! 

13.  A  Person  of  the  measure  of  a  thumb, 
Like  a  light  without  smoke, 

Lord  of  what  has  been  and  what  is  to  be. 
He  alone  is  today,  and  tomorrow  too. 

The  result  of  seeing  multiplicity  or  else  pure  unity 

14.  As  water  rained  upon  rough  ground 
R.uns  to  waste  among  the  hills. 

So  he  who  sees  qualities  (dharma)  separately, 
Runs  to  waste  after  them. 

15.  As  pure  water  poured  forth  into  pure 
Becomes  the  very  same, 

So  becomes  the  soul  (aimari),  0  Gautama, 
Of  the  seer  (muni}  who  has  understanding. 

1  With  slight  variation  in  line  c  this  stanza =Brih.  I.  5.  23.  t  Lines  a  and  b  also 
*=AV.  10.  18.  i6a,  b, 

2  Lines  c  and  d  »  Br.ih.  4.  4.  19  c,  d. 

£  Lines  a  and  b  »  Bfih.  4.  4.  19  a,  b  with  a  verbal  variation. 

355  A  *  3 


5-H  KATHA   UPANISHAD 

FIFTH  VALLI 
The  real  Soul  of  the  individual  and  of  the  world 

i.  By  ruling  over  the  eleven-gated  citadel1 
Of  the  Unborn,  the  Un-crooked-minded  one, 
One  sorrows  not. 
But  \vhen  liberated  [from  the  body],  he  is  liberated  indeed. 

This,  verily,  is  That ! 

2.  The  swan  [i.e.  sun]  in  the  clear,  the  Vasu  in  the  atmosphere, 
The  priest  by  the  altar,  the  guest  in  the  house, 
In  man,  in  broad  space,  in  the  right  (rta),  in  the  sky, 
Born  in  water,  born  m  cattle,  born  in  the  right,  born  in  rock, 
is  the  Right,  the  Gieat ' 2 

3.  Upwards  the  out-breath  (pram)  he  leadeth. 
The  m-breath  (apdna)  inwards  he  casts. 
The  dwarf  \\ho  is  seated  in  the  middle3 
All  the  gods  (deva)  reverence  ' 

4.  When  this  incorporate  one  that  stands  m  the  body 
Is  dissolved, 

And  is  released  from  the  body, 
What  is  there  left  over  here?4 

This,  verily,  is  That ! 

5.  Not  by  the  out-breath  (prdna)  and  the  in-bieath  (apana)5 
Doth  any  mortal  whatsoever  live. 

But  by  another  do  men  live — 

E\en  That  whereon  both  these  depend. 

The  appropriate  embodiment  of  the  transmigrating  soul 

6.  Come !   I  will  declare  this  to  you  : 
The  hidden,  eternal  Brahma; 
And  how,  after  it  reaches  death, 
The  soul  (atman)  fares,  0  Gautama ! 

3  That  is,  the  body,  with  its  eleven  orifices  two  eyes,  two  ears,  two  nostnls, 
mouth,  the  two  lower  orifices,  the  navel,  and  the  sagittal  suture  (mdrti — Ait.  312). 
By  the  omission  of  the  last  two,  the  body  is  conceived  of  as  a  nine-gated  city  at 
Svet.  3.  18  and  BhG.  5.  13. 

3  With  the  omission  of  the  last  word  this  stanza  =  RV.  4.  40.  5  ;  exactly  as 
here  it «  VS.  10.  24;  12.  14;  TS.  3.  2.  10.  i ;  gat.  Br.  6.  7  3.  n. 

3  That  is,  in  the  middle  of  the  body,  and  the  deu&s  are  the  bodily  powers  (or 
*  senses/  as  not  infrequently),  according  to  Sankara's  interpretation. 

*  Line  d  =  4.  3  d.  5  As  in  5.  3  a,  b. 

356 


KATHA   UPANISHAD  [-5.13 

Some  go  into  a  womb 
For  the  embodiment  of  a  corpoieal  being. 
Others  go  into  a  stationary  thing 

According    to    their    deeds    (karman),  accoiding   to   their 
knowledge. 


One's  real  person,  the  same  as  tlie  world-ground 

8.  He  who  is  awake  in  those  that  sleep, 

The  Person  who  fashions  desne  after  desire — 
That  indeed  is  the  Pure.     That  is  Brahma. 
That  indeed  is  called  the  Immortal 
On  it  all  the  worlds  do  rest; 
And  no  one  soever  goes  beyond  it.1 

This,  verily,  is  That ! 

The  unitary  world-soul,  immanent  yet  transcendent 

9.  As  the  one  file  has  entered  the  world 

And  becomes  corresponding  in  form  to  every  form, 

So  the  one  Inner  Soul  (Atman)  of  all  things 

Is  corresponding  in  form  to  eveiy  form,  and  yet  is  outside. 

10.  As  the  one  wind  has  entered  the  world 

And  becomes  corresponding  in  form  to  every  form, 

So  the  one  Inner  Soul  of  all  things 

Is  corresponding  in  form  to  every  form,  and  yet  is  outside, 

11.  As  the  sun,  the  eye  of  the  whole  woild, 

Is  not  sullied  by  the  external  faults  of  the  eyes, 

So  the  one  Inner  Soul  of  all  things 

Is  not  sullied  by  the  evil  in  the  woild,  being  external  to  it. 

The  indescribable  bliss  of  recognizing  the  world-soul 
in  one's  own  soul 

12.  The  Inner  Soul  (antaratman)  of  all  things,  the  One  Controller, 
Who  makes  his  one  form  manifold — 

The  wise  who  perceive  Him  as  standing  in  oneself, 
They,  and  no  others,  have  eternal  happiness ! 

13.  Him  who  is  the  constant  among  the  inconstant,  the  intelligent 

among  intelligences, 
The  One  among  many,  who  giants  desires — 

1  The  last  four  lines  recur  again  as  (5   i  c-f« 

357 


5.33-]  KATHA   UPANISHAD 

The  wise  who  perceive  Him  as  standing  in  oneself, 
They,  and  no  others,  have  eternal  peace ! 

14.  'This  is  it!' — thus  they  recognize 
The  highest,  indescribable  happiness. 
How,  now,  shall  I  understand  4  this '  ? 
Does  it  shine  [of  itself]  or  does  it  shine  in  reflection  ? 

The  self-luminous  light  of  the  world 

15.  The  sun  shines  not  there,  nor  the  moon  and  starss 

These  lightnings  shine  not,  much  less  this  (earthly)  me  ' 
After  Him,  as  He  shines,  doth  eveiy thing  shine, 
This  whole  world  is  illumined  with  His  light1 


SIXTH  VALLI 
The  world-tree  rooted  in  Brahma 

i.  Its  root  is  above,  its  branches  below — 
This  eternal  fig-tree!2 

That  (root)  indeed  is  the  Pure.     That  is  Brahma. 
That  indeed  is  called  the  Immortal. 
On  it  all  the  woilds  do  rest, 
And  no  one  soe\er  goes  beyond  it.3 

This,  verily,  is  That ! 

The  great  fear 

2   This  whole  world,  whatever  theie  is, 

Was  created  from  and  moves  in  Life  (prana). 
The  great  fear,  the  upraised  thunderbolt—- 
They who  know  That,  become  immortal. 

3.  From  fear  of  Him  fire  (Agni)  doth  burn. 
From  fear  the  sun  (Surya)  gives  forth  heat. 
From  fear  both  Indra  and  Wind  (Vayu), 
And  Death  (Mntyu)  as  fifth,  do  speed  along4 

1  This  stanza  =  Mrmd  2.  2.  10  and  Svet  6.  14. 

2  This  same  simile  of  the  world  as  an  eternal  fig-tree  growing  out  of  Brahma  is 
forther  elaborated  in  BhG.  15.  1-3. 

3  These  last  four  lines  =  5.  S  c-f. 

4  A  very  similar  stanza  U  in  Tait.  2.  8. 

358 


KATHA  UPANISHAD  [-6.10 

Degrees  of  perception  of  the  Soul  (Atman). 

4.  If  one  has  been  able  to  perceive  [Him]  here  on  earth 
Before  the  dissolution  of  the  body, 
According  to  that  [knowledge]  he  becomes  fitted 
For  embodiment  in  the  world-creations.1 
5.  As  in  a  mirror,  so  is  it  seen  in  the  body  (atman)] 
As  in  a  dream,  so  in  the  world  of  the  fathers  ; 
As  if  in  water,  so  in  the  world  of  the  Gandharvas  (genii)  ; 
As  if  in  light  and  shade,  so  in  the  world  of  Brahma. 

The  gradation  up  to  the  supersensible  Person 

6.  The  separate  nature  of  the  senses, 
And  that  their  arising  and  setting 

Is  of  things  that  come  into  being  apart  [from  himself], 
The  wise  man  recognizes,  and  sorrows  not. 

7.  Higher  than  the  senses  (zndrtya)  is  the  mind  (manas)  ; 
Above  the  mind  is  the  true  being  (saffva). 

Over  the  true  being  is  the  Great  Self  [i.  e.  luddhi,  intellect]  j 
Above  the  Great  is  the  Unmanifest  (avyakta). 

8.  Higher    than    the    Unmanifest,    however,    is    the   Person 

(Purusha), 

All-pervading  and  without  any  mark  (a-hnga)  whatever. 
Knowing  which,  a  man  is  liberated 
And  goes  to  immortality. 
9.  His  form  is  not  to  be  beheld. 

No  one  soever  sees  Him  with  the  eye.2 

He  is  framed  by  the  heart,  by  the  thought,  by  the  mind. 

They  who  know  That  become  immortal.^ 

The  method  of  Yoga,  suppressive  of  the  lower  activity 

10.  When  cease  the  five 

[Sense-]knowledges,  together  with  the  mind  (rnana$\ 

1  The  reading  svargesu  instead  of  sargesu  would  yield  the  more  suitable  meaning 
*  in  the  heavenly  worlds/    At  best,  the  stanza  contradicts  the  general  theory  that 
pei  ception  of  the  Atman  produces  release  from  reincarnation  immediately  after 
death.    Consequently  6ankara  supplies  an  ellipsis  which  changes  the  meaning 
•entirely,  and  Max  Muller  hesitatingly  inserts  a  *  not'  in  the  first  line.    The  present 
translation  interprets  the  meaning  that  the  degree  of  perception  of  the  Atman  in 
the  present  world  determines  one's  reincarnate  status. 

2  These  two  lines  recur  at  £vet.  4.  20  a,  b. 

8  These  two  lines  recur  at  3vet.  3.  13  c,  d  and  4.  170,  d, 

359 


&io~]  KATHA   UPANISHAD 

And  the  intellect  (buddhi)  stirs  not — 
That,  they  say,  is  the  highest  course.1 

11.  This  they  consider  as  Yoga2 — 

The  fiim  holding  back  of  the  senses. 
Then  one  becomes  undistracted.0 
Yoga,  truly,  is  the  origin  and  the  end,4 

The  Soul  incomprehensible  except  as  existent 

12.  Not  by  speech,  not  by  mind, 

Not  by  sight  can  He  be  appiehended. 
How  can  He  be  comprehended 
Otherwise  than  by  one's  saying  '  He  is '  ? 5 

13.  He  can  indeed  be  comprehended  by  the  thoughi  'He  is' 

(asti) 
And  by  [admitting]  the  leal  nature  of  both  [his  compre- 

hensibility  and  his  incompiehensibihty].6 
When  he  has  been  comprehended  by  the  thought  c  He  is  * 
His  real  nature  manifests  itself.  „ 

A  renunciation  of  all  desires  and  attachments 
the  condition  of  immortality 

14.  When  are  liberated  all 

The  desires  that  lodge  in  one's  heait, 
Then  a  mortal  becomes  immortal! 
Therein  he  reaches  Brahma ! 7 

15.  When  are  cut  all 

The  knots  of  the  heart  here  on  eaith, 

1  Quoted  in  Maitn  6.  30. 

2  Literally  'yoking';  both  a  'yoking,'  i  e.  subduing,  of  the  senses;  and  also 
a  '  yoking,'  i.  e.  a  'joining '  or  '  union,'  with  the  Supieme  Spirit. 

8  apramatta,  a  technical  Yoga  term. 

4  Perhaps,  of  cthe  world  *  *£  beings  and  experiences— here  too,  as  in  Hand.  6, 
where  the  phrase  occurs.  That  is  'the  world '  becomes  created  for  the  person 
whence  emerges  from  the  Yoga  state,  and  passes  away  when  he  enters  into  it. 
Or  perhaps  the  translation  should  be  ( an  arising  and  a  passing  away ' :  i.  e.  is 
transitory — according  to  Sankara. 

^  The  same  thought  of  the  incomprehensibility  of  the    ultimate  occuis  at 
Kena  3  a,  b,  and  Mund.  3.  i.  8  a,  b. 

6  That  is,  both  the  aiHrmable,  •  He  is'  and  the  absolutely  mm-affizmable  <  No  i 
No  I'  ntii,  neti  of  Bnh.  2.  3.  6;  both  < being'  (sad)  and  < non-being'  (asad}  of 
Mtmd.  3.  2.  id  and  Prasna  2.  5  d.    Ankara  interprets  'both'  as  refernno-  to 
the  '  conditioned*  and  the  '  unconditioned  *  Brahma. 

7  This  stanza  is  found  also  at  Brih.  4.  4  7  a. 

360 


KATHA   UPANISHAD  [-6.18 

Then  a  mortal  becomes  immortal ! 
— Thus  far  is  the  instruction. 

The  passage  of  tlie  soul  from  the  body  to  immortality — 
or  elsewhere 

1 6.  There  are  a  hundred  and  one  arteries  of  the  heart. 
One  of  these  passes  up  to  the  crown  of  the  head. 
Going  up  by  it,  one  goes  to  immortality. 

The  others  aie  for  departing  in  various  directions.1 

17.  A    Person    of    the   measure    of  a    thumb   is    the    inner   soul 

(antaratmati)) 

Ever  seated  in  the  heart  of  creatures. 
Him  one  should  draw  out  from  one's  o\\n  body 
Like  an  arrow-shaft  out  fiom  a  reed,  with  firmness. 
Him  one  should  know  as  the  Pure,  the  Irnmoital — 
Yea,  Him  one  should  know  as  the  Pure,  the  Immortal 

This  teaching,  the  means  of  attaining  Brahma  and 
immortality 

1 8.  Then  Naciketas,  having  received  this  knowledge 
Declared  by  Death,  and  the  entire  lule  of  Yoga, 

Attained  Brahma  and  became  fieefiom  passion,  free  from  death; 
And  so  may  any  other  who  knows  this  in  regard  to  the  Soul 
(Atman). 

1  This  stanza  is  found  also  at  Chand.  S.  6.  6.     Cf.  also  Kansh.  4.  19  and  Brih. 
4-  2.  3- 


361 


I^AUPANISHAD1 

Becognition  of  the  unity  underlying  the  diversity 
of  the  world 

1.  By  the  Lord  (isa)  enveloped  must  this  all  be — 
Whatever  moving  thing  there  is  in  the  moving  world. 
With  this  renounced,  thou  mayest  enjoy. 

Covet  not  the  wealth  of  any  one  at  all. 

Kon-attaehment  of  deeds  on  the  person  of  a  renouncer 

2.  Even  while  doing  deeds  here, 

One  may  desne  to  live  a  hundred  yeais. 
Thus  on  thee — not  otherwise  than  this  is  it — 
The  deed  (karman)  adheres  not  on  the  man. 

The  forbidding  future  for  slayers  of  the  Self 

3.  Devilish  (asurya*}  are  those  worlds  called,3 
With  blind  darkness  (tamas)  covered  o'er! 
Unto  them,  on  deceasing,  go 

Whatever  folk  are  slayers4  of  the  Self.5 

The  all-surpassing,  paradoxical  world-being 

4.  Unmoving,  the  One  (ekam)  is  swifter  than  the  mind. 

The  sense-powers  (deva)  reached  not  It,  speeding  on  befoie. 
Past  others  running,  This  goes  standing. 
In  It  Matansvan  places  action.6 

1  So  called  from  its  first  word ;  or  sometimes  '  Kavasyam '  from  its  first  two 
ivords ,  or  sometimes  the  '  Vajasaneyi-Samhita  Upamshad '  from  the  name  of  the 
•ecension  of  the  White  Yajur-Veda  of  which  this  Upamshad  forms  the  final,  the 
brtieth,  chapter. 

2  Compare  the  persons  called  '  devilish,'  dsura,  at  Chand.  8.  8.  5.     A  variant 
•eadmg  here  (accordant  with  a  literalism  interpieted  in  the  following  line)  is 
\-$urya^  <  sunless.' 

3  The  word  nama  here  might  mean  '  certainly  *  instead  of  *  called  ' 

*  This  Idea  is  in  sharp  contrast  with  the  doctrine  of  Katha  2.  19  d  (and  BhG. 
.  19),  where  it  is  stated  that '  he  [i.e  the  Self]  slays  not,  is  not  slain.'  The  word 
'imorhan  here,  of  course,  is  metaphorical,  like  '  smother,'  *  stifle/  '  completely 
uppress.' 

5  The  whole  stanza  is  a  variation  of  Brih.  4.  4.  n. 

6  So  Com.    But  apas  may  refer,  cosmogonically,  to  '  the  [primeval]  waters/ 

362, 


ISA   UPANISHAD  [-10 

5.  It  moves.     It  moves  not. 
It  is  far,  and  It  is  near. 
It  is  within  all  this, 

And  It  is  outside  of  all  this.1 

6.  Now,  he  who  on  all  beings 

Looks  as  jubt  (eva)  in  the  Self  (Atman), 
And  on  the  Self  as  in  all  beings — 2 
He  does  not  shrink  away  from  Him.3 

7.  In  whom  all  beings 

Have  become  just  (eva)  the  Self  of  the  discerner — 
Then  what  delusion  (mohd),  what  sorrow  (soka)  is  there. 
Of  him  who  perceives  the  unity ! 

Characteristics  of  tlie  world-ruler 

8.  He  has  environed.     The  bright,  the  bodiless,  the  scatheless, 
The  sinewless,  the  pure  (suddha),  unpierced  by  evil   (a-papa- 

mddha)  \ 

Wise  (kam\  intelligent  (manmn],  encompassing  (panlhu\  self- 
existent  (svqyambhu), 

Appropriately  he  distributed  objects  (arthd)  through  the  eternal 
years. 

Transcending,  while  involving,  the  antithesis  of  knowing 

9.  Into  blind  daikness  enter  they 
That  worship  ignorance  , 

Into  darkness  greater  than  that,  as  it  were,  they 
That  delight  in  knowledge.4 
10.  Other,  indeed,  they  say,  than  knowledge! 
Other,  they  say,  than  non-knowledge1 5 
— Thus  we  have  heard  fiom  the  wise  (dhira) 
Who  to  us  have  explained  It,6 

1  The  very  same  ideas  as  in  this  stanza,  though  not  all  the  same  words,  recur  at 
BhG.  13. 1 5  a,  b,  d 

2  This  universal  piesence  is  claimed  by  Knshna  foi  himself  at  BhG.  6.  30  a,  b. 

3  The  indefinite  word  tatas  may  mean  i  fiom  these  beings/  or  'from  this  Self,' 
or  'from  this  time   on,'  or  pregnantly  all  these. — The  whole  line  recurs  at 
Brih  4.  4.  15  d ,  Katha  4.  5  d ,  4  12  d. 

4  This  stanza  is  identical  with  Brih.  4.  4.  10 

5  The  point  here  made  is  that  both  knowledge  and  lack  of  knowledge  are 
inadequate  for  apprehending  the  Ultimate. 

6  A  somewhat  more  concrete,  and  peihaps  earlier,  form  of  this  stanza  occurs  as 
Kena  3  e-h. 


H-]  ISA   UTANISHAD 

11.  Knowledge  and  non-knowledge — 

He  who  this  pair  conjointly  (saha)  knous, 
With  non-knowledge  passing  ovei  death, 
With  knowledge  wins  the  immoital.1 

The  inadequacy  of  any  antithesis  of  being 

12.  Into  blind  darkness  enter  they 

Who  worship  non-becoming  (a-samlhfifi]  , 

Into  darkness  greater  than  that,  as  it  veie,  they 

Who  delight  m  becoming  (sambhuti) 

13.  Other,  indeed — they  say — than  origin  (sambkava)\ 
Other — they  say — than  non-origin  (a-samlkava]  \ 
— Thus  have  we  heard  from  the  wise 

Who  to  us  have  explained  It. 

Becoming  and  destruction  a  fundamental  duality 

14.  Becoming  (sambhuti)  and  destruction  (w,iasa) 

He  \\ho  this  pan  conjointly  (saha)  knows. 
With  destruction  passing  over  death, 

With  becoming  wins  the  immoital. 

A  dying  person's  prayer 

15.  With  a  golden  vessel2 

The  Real's  face  is  covered  o'er. 

That  do  thou,  0  Pushan,  uncover 

For  one  whose  law  is  the  Real8  to  see.4 

1 6.  0  Nourisher  (pusan),  the  sole  Seer  (ekarsi),  O  Con- 
troller (yama),  0  Sun  (surya),  offspiing  of  Prajapati,  spread 
forth  thy  rays  !  Gather  thy  brilliance  (tejas)  ' 5  What  is  thy 

1  Tins  stanza  occurs  again  in  Maitn  7  9. 

2  The  sun. 

»  For  the  petitioner  (who  calls  himself  '  satyu-Marma ')  to  see  through-    or 
For  Him  whose  law  is  Truth  (or,  true)  to  be  seen,'  [as,  e.g.,  fo:  Savitr'i  « 

4  10'  34  S ;  Ia  '39-  3  ;  or  the  Unkno-vvn  Creator,  RV.  10.  12 1.  9  ,  VS.  10  10*  • 
or  Agni,  RV.  r  „.  r];  or,  .For  that  [aeuter]  wh[ch  ^  R/  ;  > 

[or,  essence ;  or,  law]  to  be  seen.' 
*  These  lines  occur  with  slight  variations  at  Maitn  6  35  and  Enh  «    ie   i 

According  to  th.s  translatzon  the  idea  is  entuely  honorific  of  the  effulgence  of 
the  am.  Or,  with  a  different  grouping  of  words,  the  meaning  might  poslblv  be 
he  p*tu» .  •  Spread  apart  thy  rays  [that  I  m,y  enter  througf  the^un'Is  v  I  a 
see  throngh-accordmg  to  the  prevwss  peaUon)  into  the  Real ;  then]  gather  [thy 
rays  together  again,  as  normal].  The  bnll.ance  wtoch  is  thy  faire  t  torn  • 
At  best  the  passage  is  of  obscure  mystical  sjgmficance.  '  " ' 

364 


ISA   UPANISHAD  [-18 

fairest  form— that  of  thee  I  see.     He  who  is  yonder,  yonder 
Person  (purusa} — I  myself  am  he  ' 

17.  [My]   breath  (vayu)   to  the  Immortal   wind  (anila)^ 
This  body  then  ends  in  ashes  !     Om  \ 

0  Purpose  (krafu  2),  remember1  The  deed  (Ma)  remember! 
O  Purpose,  remember  !    The  deed  remember  ' 

General  prayer  of  petition  and  adoration 

r 8.  O  Agm,  by  a  goodly  path  to  prosperity  (rai)  lead  us, 
Thou  god  who  knowest  all  the  ways ! 
Keep  far  from  us  crooked-going  sin  (enas)  \ 3 
Most  ample  expression  of  adoiation  to  thee  would  we  render!* 

1  This  formula  re  cms  at  Bnh  5.  15.    The  idea  that  at  death  the  several  parts 
of  microcosmic  man  revert  to  the  coiresponding  elements  of  the  macrocosm  is 
expressed  seveial  times  in  Sanskrit  liteiature     With  the  specific  mention  here, 
compare  '  his  spirit  (atmari)  to  the  wind  (viita) '  in  the  Cremation  Hymn,  RV.  10, 
1 6.  3 a ;  '  with  his  breath  (prana)  to  wind  (vSyu),'  3at  Br.  to.  3.  3.  8  ,  'his  breath 
(prana)  to  wind  (vata),3  Bnh.  3.  2    13;  and  even  of  the  sacrificial  animal,  i  its 
breath  (piano)  to  wmd(zwAz)}'  Ait.  Br.  2.  6. 

2  Compare  the  statement  m  Chand.  3.  14.  I,  k  Now,  verily,  a  person  consists  of 
purpose  (kratu-maya)? 

3  Other  prayers  for  freedom  from  sin  (enas,  compare  also  agas)  are  at  RV.  r.  24. 
pd,  3  7-  Iod>  7- 86.3 a,  4d;  7  88.  6  c ,  7.  89  sc,d,   7.  93.  jc,  d;  8  67(56). 
17;  10.  35,  3  a,  c,  10  37.  12  ,  AV.6.97  2d,  6.  115  1,2,3;  6.116.2,356.117; 
6.  118;  6.  119,  6.  120. 

4  This  stanza  is  identical  with  RV.  I.  189.  i  and  the  second  line  also  with  AV. 
4-  39'i°b- 


MUNDAKA   UPANISHAD 

FIRST  MUNDAKA 
Preparation  for  tlie  knowledge  of  Brahma 

FIRST  KHANDA 

The  line  of  tradition  of  this  knowledge  from 
Brahma  himself 

i    Brahma  arose  as  the  first  of  the  gods — 
The  maker  of  all,  the  protector  of  the  world. 
He  told  the  knowledge  of  Brahma  (brakma-vidya),  the  founda- 
tion of  all  knowledge, 
To  Atharva[n],  his  eldest  son. 

2.  What  Brahma  taught  to  Atharvan, 

Even  that  knowledge  of  Brahma,  Atharvan  told  m  ancient 
time  to  Angir. 

He  told  it  to  Bharadvaja  Satyavaha; 

Bharadvaja,  to  Angiras — both  the  highei  and  the  lower  [know- 
ledge]. 

Saunaka's  quest  for  the  clue  to  an  understanding 
of  the  world 

3.  Saunaka,  verily,  Indeed,  a  great  householder,  approached 
Angiras  according  to  rule,  and  asked  :  '  Through  understand- 
ing of  what,  pray,  does  all  this  world  become  understood,  Sir?' 3 


Two  kinds  of  knowledge  :  the  traditions  of  religion,  and 
the  knowledge  of  the  eternal 

4-  To  him  then  he  said  :  '  There  are  two  knowledges  to  be 
known— as  indeed  the  knowers  of  Brahma  are  wont  to  say2: 
a  higher  (para)  and  also  a  lower  (apara). 

1  The  very  same  knowledge  which  Yajnavalkya  declared  to  Maitreyi,  Bph.  2. 4. 

2  Cf.  Maitri  6.  22. 

366 


MUNDAKA   UPANISHAD  [-1.2.1 

5.  Of  these,  the  lower  is  the  Rig-  Veda,  the  Yajur-  Veda,  the 
Sama-Veda,  the  Atharva-Veda, 

Pronunciation  (szksa\  Ritual  (kalpa),  Grammar  (vyakarana\ 
Definition    (mrukta),    Metrics    (chandas),    and    Astrology 
1 


Now,  the  higher  is  that  whereby  that  Imperishable  (aksara) 
is  apprehended. 

The  imperishable  source  of  all  things 

6.  That  which  is  invisible,   ungraspable,  without  family,   without 

caste  (a-varnd)  — 

Without  sight  or  hearing  is  It,  without  hand  or  foot, 
Eternal,  all  -pervading,  omnipresent,  exceedingly  subtile; 
That   is   the   Imperishable,    which   the   wise   perceive   as   the 

source  of  beings. 

7.  As  a  spider  emits  and  draws  in  [its  thread], 
As  heibs  arise  on  the  earth, 

As  the  hairs  of  the  head  and  body  from  a  living  person, 
So  from  the  Imperishable  arises  everything  here. 

8.  By  austerity  (tapas)  Brahma  becomes  built  up. 
From  that,  food  is  produced; 

From  food  —  life-breath,  mind,  truth, 
The  worlds,  immortality  too  in  works. 

9.  He  who  is  all-knowing,  all-wise, 
Whose  austerity  consists  of  knowledge  — 
From  Him  are  produced  the  Brahma  here, 
[Namely]  name  and  form,2  and  food. 

SECOND  KHAMDA 

All  the  ceremonies  of  religion  scrupulously  to  be  practised 
I.  This  is  the  truth  :  — 

The  works  which  the  sages  (kavi)  saw  in   the  sacred  sayings 

(mantra,  i.e.  Vedic  hymns) 

Are  manifoldly  spread  forth  in  the  triad  [of  the  Vedas]. 
Follow  them  (acaraiha)  constantly,  ye  lovers  of  truth  (satya- 

kdma)  ! 
This  is  your  path  to  the  world  of  good  deeds. 

1  The    six    subsidiary  Vedangas,   '  Limbs-of-the-  Vedas,'    later  elaborated    as 
explanatory  of  the  Vedas. 

2  A  Sanskrit  idiom  for  the  modern  term  f  individuality." 

367 


i.  a.  a-]  MUNDAKA   UPANISHAD 

2.  When  the  flame  flickers, 

After  the  oblation  fire  has  been  kindled, 
Then,  between  the  two  portions  of  melted  butter,  his  oblations 
One  should  throw — an  offering  made  with  faith  (sraddha). 

3.  If  one's  Agnihotra  sacrifice  is  not  followed  by  the  sacri- 
fice of  the  new  moon  and  of  the  full  moon,  by  the  four-months 
sacrifice,  by  the  harvest  sacrifice,  if  it  is  unattended  by  guests, 
or  not  offered  at  all,  or  without  the  ceremony  to  all  the  gods, 
or  not  according  to  rule,  it  destroys  his  seven  worlds 

4.  The  Black  (kali),  and  the  Tenible,  and  the  Swift-as-Thought, 
The  Very-red,  and  the  Very-smoky-colored, 

The  Scintillating,  and  the  All-formed,1  divine  one, 
Are  the  seven  so-called  flickering  tongues  [of  flame].2 

Hewards  of  ceremonial  observances 

5.  If  one  performs  sacrifices  when  these  are  shining, 
Offering  the  oblations  at  the  proper  time,  too, 
These  (flames)  as  rays  of  the  sun  lead  him 

To  where  is  resident  the  one  lord  (pati )  of  the  gods. 

6.  Saying  to  him  "  Come  1    Come  !  "  the  splendid  offerings 
Carry  the  sacrificer  with  the  rays  of  the  sun, 
Addressing  pleasant  speech,  praising,  and  saying  : 

"This  is  your   meiitorious  (puny a)  Biahma- world,  gamed  by 
good  works" 

Sacrificial  forms  ineffective  against  rebirth 

7.  Unsafe  boats,  however,  are  these  sacrificial  forms, 
The  eighteen,3  in  which  is  expressed  the  lo\vei  work. 
The  fools  who  approve  that  as  the  better, 

Go  again  to  old  age  and  death/ 

The  consequences  of  ignorance 

8.  Those  abiding  in  the  midst  of  ignorance, 
Self- wise,  thinking  themselves  learned. 
Hard  smitten,  go  around  deluded, 

Like  blind  men  led  by  one  who  is  himself  blind.4 

1  A  variant  reading  is  mh>a-rua,  4  All-gleaming.' 

2  Cf.  'the  seven-rayed  Fire'  in  RV.  r.  146.  i.     Seven  was  an  early  sacrosanct 
number, 

3  That  is,  the  four  Vedas,  each  including  Samhita,  Brahmana,  and  Sutra,  and  in 
addition  the  six  Vedangas  which  are  enumerated  at  Mnnd.  I.  I.  5. 

*  With  slight  variation  -  Katha  2.  5.  and  Maitn  7.  9. 


MUNDAKA  UPANISHAD  [-1.4.13 

9.  Manifoldly  living  in  ignorance, 

They  think  to  themselves,  childishly :   "  We  have  accomplished 

our  aim  ! " 
Since  doers  of  deeds  (karmin)  do  not  under  stand,  because  of 

passion  (rdga), 
Therefore,  when  their  worlds   are  exhausted,  they  sink    down 

wretched. 

10.  Thinking  sacrifice  and  merit  is  the  chiefest  thing, 
Naught  better  do  they  know — deluded  I 
Having  had  enjoyment  on  the  top  of  the  heaven  won  by  good 

works, 
They  re-enter  this  world,  01  a  lower. 


But  unstriving3  retiring  knowers,  without  sacrifice,  reach, 
the  eternal  Person 

a  i.  They  who  practise  austerity  (fapas)  and  faith  (sraddha)  in  the 

forest, 

The  peaceful  (sdnfd)  knowers  who  live  on  alms, 
Depart  passionless  (vi-rdga)  through  the  door  of  the  sun, 
To  where  is   that   immortal   Person   (Purusha),    e'en    the    im- 
perishable Spirit  (Atman). 

This  knowledge  of  Brahma  to  be  sought  properly  from 
a  qualified  teacher 

12.  Having  sciutimzed  the   woilds  that  are  built  up  by  work,  a 

Brahman 
Should  arrive  at  indifference.     The  [world]  that  was  not  made * 

is  not  [won]  by  what  is  done* 

For  the  sake  of  this  knowledge  let  him  go,  fuel  in  hand,2 
To  a  spiritual  teacher  (guru)  who  is  learned  in  the  scriptures 

and  established  on  Brahma. 

13.  Such    a   knowing    [teacher],   unto   one   who    has   approached 

properly, 

Whose  thought  is  tranquilized,  who  has  reached  peace, 
Teaches  in  its  very  truth  that  knowledge  of  Biahma 
Whereby  one  knows  the  Imperishable,  the  Person,  the  True. 

1  Cf.  '  the  uncreated  Brahma-world,'  Ckand.  8.  13. 

2  The  token  of  pupilship. 

369  B  b 


a.i.i-]  MUNDAKA  UPANISHAD 

SECOND  MUNDAKA 
The  Doctrine  of  Brahma- A tman 

FIRST  KHANDA 

The  Imperishable,  the  source  and  the  goal  of  all  beings 
I.  This  is  the  truth:  — 

As,  from  a  well-blazing  fire,  sparks 

By  the  thousand  issue  forth  of  like  form, 

So  from  the  Imperishable,  my  friend,  beings  manifold 

Are  produced,  and  thither  also  go. 

The  supreme  Person 

2.  Heavenly  (dzvya\  formless  (a-murtta)  is  the  Peison  (Purusha). 
He  is  without  and  within,  unborn, 

Bieathless  (a-prand),  mindless  (a-mana$\  pure  (subhra), 
Higher  than  the  high  Imperishable. 

The  source  of  the  human  person  and  of  the  cosmic  elements 

3.  From  Him  is  produced  breath  (prana), 
Mind  (manas\  and  all  the  senses  (mdriya), 
Space  (kha),  wind,  light,  water, 

And  earth,  the  supporter  of  all. 

The  macrocosmic  Person 

4.  Fire  is  His  head;    His  eyes,  the  moon  and  sun; 

The  regions  of  space.  His  ears ;   His  voice,  the  revealed  Vedas ; 
Wind,  His  breath  (prdna) ;  His  heart,  the  whole  world.     Out  of 

His  feet, 
The  earth.     Truly,  He  is  the  Inner  Soul  (Atman)  of  all. 

The  source  of  the  world  and  of  the  individual 

5.  From  Him  [proceeds]  fire,  whose  fuel  is  the  sun; 
From  the  moon  (Soma),  rain;  herbs,  on  the  earth. 
The  male  pours  seed  in  the  female. 

Many  creatures  are  produced  from  the  Person  (Pumsha). 

The  source  of  all  religious  rites 

6.  From  Him  the  Rig  Verses,  the   Saman  Chant,  the   sacrificial 

formulas  (yaju$\  the  initiation  rite  (dzksa), 
37° 


MUNDAKA   UPANISHAD  [-2.1.10 

And  all  the  sacrifices,  ceremonies,  and  sacrificial  gifts  (daknna\ 

The  year  too,  and  the  sacrificer,  the  worlds 

Where  the  moon  (Soma)  shines  brightly,  and  where  the  sun.1 

The  source  of  all  forms  of  existence 

7.  From  Him,  too,  gods  are  manifoldly  produced, 
The  celestials  (Sadhyas),  men,  cattle,  birds, 

The    in-breath    and    the    out-breath    (pranapanau],    nee    and 

barley,  austerity  (tapas), 
Faith  (sraddha),  truth,  chastity,  and  the  law  (vidht). 

The  source  of  the  activity  of  the  senses 

8.  From  Him  come  forth  the  seven  life-breaths  (prdna)? 
The  seven  flames,  their  fuel,  the  seven  oblations, 
These  seven  worlds,  wherein  do  move 

The  life-breaths  that  dwell  m  the  secret  place  [of  the  heart], 
placed  seven  and  seven. 

The  source  of  the  world — the  Inner  Soul  of  things 

9.  Fiom  Him5  the  seas  and  the  mountains  all. 
Fiom  Him  roll  rivers  of  every  kind. 

And  from  Him  all  herbs,  the  essence,  too, 

Whereby  that  Inner  Soul  (antaratman)  dwells  in  beings. 

The  pantheistic  Person  found  in  the  heart 

10.  The  Person  (Purusha)  himself  is  eveiything  here: 

Work  (karmari)  and  austerity  (tapas]  and  Brahma,  beyond 

death. 

He  who  knows  That,  set  in  the  secret  place  [of  the  heart] — 
He  here  on  earth,  my  friend,  rends  asunder  the  knot  of  ignorance. 


1  That  is,  the  world  of  the  fathers,  and  the  world  of  the  gods,  respectively ; 
described  in  Chand  5.  10. 

2  £ankara  explains  these  seven  prdna  as  the  seven  organs  of  sense  in  the  head 
(i  e.  two  eyes,  two  ears,  two  nostrils,  and  the  mouth).     They  are  compared  to 
seven  different  sacrificial  oblations.    The  enlightenments  produced  by  their  activity 
are  the  flames  of  the  sacrifice ;  the  objects  which,  supply  their  action,  the  fuel. 
Each  sense  moves  in  an  appropriate  world  of  its  own ;  but  they  are  all  co-ordinated 
by  the  mind  (manas]y  which  is  located  in  the  heart.    These  same  seven  flames  are 
probably  referred  to  in  PraSna  3.  5,  end.    Compare  the  seven  flames  of  the  regular 
sacrifices  named  at  Mund.  i.  2.  4. 

371  B  b  3 


3.».i-]  MUNDAKA   UPANISHAD 

SECOND  KHANDA 

The  pantheistic  Brahma 

i    Manifest,  [yet]  hidden ;   called  '  Moving-in-secret ; ; 
The  great  abode!     Therein  is  placed  that 
Which  moves  and  breathes  and  winks. 
What  that  is,  know  as  Being  (sad)  and  Non-being  (a-sad), 
As  the  object  of  desire,  highei  than  understanding, 
As  what  is  the  best  of  creatures ! 

2.  That  which  is  flaming,  which  is  subtler  than  the  subtle, 
On  which  the  worlds  aie  set,  and  their  inhabitants — 

That  is  the  imperishable  Biahma. 

It  is  life  (prdna\  and  It  is  speech  and  mind. 

That  is  the  real.     It  is  immortal. 

It  is  [a  mark]  to  be  penetrated.    Penetrate  It,  my  friend! 

A.  target  to  be  penetrated  by  meditation  on  6  Om  * 

3.  Taking  as  a  bow  the  great  weapon  of  the  Upanishad, 
One  should  put  upon  it  an  arrow  sharpened  by  meditation. 
Stretching  it  with  a  thought  directed  to  the  essence  of  That, 
Penetrate1  that  Imperishable  as  the  mark,  my  friend. 

4.  The  mystic  syllable  Om  (pranava)  is  the  bow.     The  arrow 

is  the  soul  (aimari). 

Brahma  is  said  to  be  the  maik  (laksya). 
By  the  undistracted  man  is  It  to  be  penetrated. 
One  should  come  to  be  in  It,  as  the  anow  [in  the  mark], 

The  immortal  Soul,  the  one  warp  of  the  world  and 
of  the  individual 

5.  He  on  whom  the  sky,  the  earth,  and  the  atmosphere 

Are  woven,   and  the   mind,   together  with  all  the  life-breaths 

(prana\ 

Him  alone  know  as  the  one  Soul  (Atman).     Other 
Words  dismiss.     He  is  the  bridge  to  immoitahty. 

1  With  a  double  meaning,  doubtless,  in  accordance  with  the  great  thought  of 
metaphysical  knowledge  which  is  here  being  expounded.  Besides  being  derivable 
from  */vyadh,  'to  penetrate  3}  mddhi  means  aUo  '  know/ 

372 


MUNDAKA   UPANISHAD  [-2.2.11 

The  great  Soul  to  be  found  in  the  heart 

6.  Where  the  aiteries  are  brought  together 
Like  the  spokes  in  the  hub  of  a  wheel — 
Therein  he  moves  about, 

Becoming  manifold. 

Om  I—Thus  meditate  upon  the  Soul  (Atman). 
Success  to  you  in  crossing  to  the  farther  shore  beyond  darkness! 

7.  He  who  is  all-knowing,  all-wise, 
Whose  is  this  greatness  on  the  earth — 
He  is  in  the  divine  Brahma  city1 

And  in  the  heaven  established '     The  Soul  (Atman)  I 
Consisting  of  mind,  leader  of  the  life-breaths  and  of  the 

body, 

He  is  established  on  food,  controlling2  the  heart. 
By  this  knowledge  the  wise  perceive 
The  blissful  Immortal  that  gleams  forth. 

Deliverance  gained  through  vision  of  Him 

8.  The  knot  of  the  heart  is  loosened, 
All  doubts  are  cut  off, 

And  one's  deeds  (karman)  cease 

When  He  is  seen — both  the  higher  and  the  lower. 

The  self-luminous  light  of  the  world 

9.  In  the  highest  golden  sheath 

Is  Brahma,  without  stain,  without  parts. 

Brilliant  is  It,  the  light  of  lights — 

That  which  knowers  of  the  Soul  (Atman)  do  know ! 

10.  The  sun  shines  not  there,  nor  the  moon  and  stars; 
These  lightnings  shine  not,  much  less  this  [earthly]  fire  I 
After  Him,  as  He  shines,  doth  everything  shine. 

This  whole  world  is  illumined  with  His  light.3 

The  omnipresent  Brahma 

11.  Brahma,  indeed,  is  this  immortal.    Brahma  before, 
Brahma  behind,  to  right  and  to  left. 

Stretched  forth  below  and  above, 

Brahma,  indeed,  is  this  whole  world,  this  widest  extent 

1  That  is,  l  m  the  body/  as  in  Chand.  8.  I.  r. 

2  From  sam-ni-*/dha>i  with  the  same  meaning  as  in  Praina  3.  4. 
8  This  stanza -Katha  5.  15  and  Svet.  6.  14. 

373 


3.I.I-]  MUNDAKA   UPANISHAD 

THIRD  MUNDAKA 
The  Way  to  Brahma 

FIRST  KHANDA 
Becognition  of  the  G-reat  Companion,  the  supreme  salvation 

1.  Two  birds,  fast  bound  companions. 
Clasp  close  the  self-same  tree. 

Of  these  two,  the  one  eats  sweet  fruit; 
The  other  looks  on  without  eating.1 

2.  On  the  self-same  tree  a  person,  sunken, 
Grieves  for  his  impotence,  deluded ; 

When  he  sees  the  other,  the  Lord  (£/),  contented, 
And  his  greatness,  he  becomes  freed  from  sonow.2 

3.  When  a  seer  sees  the  brilliant 

Maker,  Lord,  Person,  the  Brahma-source, 

Then,  being  a  knower,  shaking  off  good  and  evil,3 

Stainless,  he  attains  supreme  identity  (sdmya)  [with  Him], 

Delight  in  the  Soul,  the  life  of  all  things 

4.  Truly,  it  is  Life  (Prana)  that  shines  foith  in  all  things! 
Understanding   this,   one   becomes   a   knower.      There    is   no 

superior  speaker. 
Having  delight  in  the  Soul  (Atman),  having  pleasure  in   the 

Soul,4  doing  the  rites, 
Such  a  one  is  the  best  of  Brahma-knowers. 

The  pure  Soul  obtainable  by  true  methods 

5.  This  Soul  (Atman)  is  obtainable  by  truth,  by  austerity  (tapas), 
By  proper  knowledge  (jndna\  by  the  student's  life  of  chastity 

(brahmacarya)  constantly  [practised]. 
Within  the  body,  consisting  of  light,  puie  is  He 
Whom    the    ascetics    (jwti),   with    imperfections    done    away, 

behold. 

1  This  stanza  is  quoted  from  RV.  I.  164.  20  ;  repeated  at  Svet.  4.  6.    Compare 
also  Katha  3.  r. 

2  Repeated  at  5 vet.  4.  7. 

3  The  first  three  lines  of  this  stanza  are  quoted  at  Maitri  6.  18. 
*  AsinChand.  7.  25.2. 

374 


MUNDAKA   UPANISHAD  [-3.*.* 

6.  Truth  alone  conquers,  not  falsehood. 

By  truth  is  laid  out  the  path  leading  to  the  gods  (devqyana) 
By  which  the  sages  whose  desire  is  satisfied  ascend 
To  where  is  the  highest  repository  of  truth. 

The  universal  inner  Soul 

7.  Vast,  heavenly,  of  unthinkable  form, 

And  more  minute  than  the  minute,  It  shines  forth. 
It  is  farther  than  the  far,  yet  here  near  at  hand, 
Set  down  in  the  secret  place  [of  the  heart],  even  here  among 
those  who  behold  [It]. 

Obtainable  by  contemplation,  purified  from  sense 

8.  Not  by  sight  is  It  grasped,  not  even  by  speech, 

Not  by  any  other  sense-organs  (deva),  austerity,  or  work. 

By    the    peace   of  knowledge    (jndna-prasada),    one's    nature 

purified — 
In  that  way,  however,  by  meditating,   one  does  behold  Him 

who  is  without  parts. 

9.  That  subtile  Soul  (Atman)  is  to  be  known  by  thought  (cetas) 
Wherein  the  senses  (prdnd)  fivefoldly  have  entered. 

The  whole  of  men's  thinking  is  interwoven  with  the  senses. 
When  that  is  purified,  the  Soul  (Atman)  shines  forth. 

The  acquiring  power  of  thought 

10.  Whatever  world  a  man  of  purified  nature  makes  clear  in  mind, 
And  whatever  desires  he  desires  for  himself — 
That  world  he  wins,  those  desires  too. 

Therefore  he  who  is   desirous   of  welfare  should   praise   the 
knower  of  the  Soul  (Atman). 

SECOND  KHANDA 
Desires  as  the  cause  of  rebirth 

1.  He  knows  that  Supreme  Brahma-abode, 
Founded  on  which  the  whole  world  shines  radiantly. 

They  who,  being  without  desire,  worship  the  Person  (Purusha) 
And  are  wise,  pass  beyond  the  seed  (sukra)  [of  rebirth]  here. 

2.  He  who  in  fancy  forms  desires, 

Because  of  his  desues  is  bom  [again]  here  and  there. 

But  of  him  whose  desire  is  satisfied,  who  is  a  perfected  soul 

(krtatman)) 
All  desires  even  here  on  earth  vanish  away. 

375 


3- »•  3-]  MUNDAKA   UPANISHAD 

The  Sotil  (Atman)  known  only  by  revelation  to  His  own  elect 

3.  This  Soul  (Atman)  is  not  to  be  obtained  by  instruction, 
Nor  by  intellect,  nor  by  much  learning. 

He  is  to  be  obtained  only  by  the  one  whom  He  chooses  ; 
To  such  a  one  that   Soul  (Atman)   reveals  His   own   person 
(ianum  svdm).1 

Certain  indispensable  conditions,  pre-eminently  knowledge 

4.  This  Soul  (Atman)  is  not  to  be  obtained  by  one  destitute  of 

fortitude, 
Nor    through    heedlessness,    nor    through    a    false    notion  of 

austerity  (tapai). 

But  he  who  strives  by  these  means,  provided  he  knows — 
Into  his  Brahma-abode  this  Soul  (Atman)  enters. 

In  tranquil  union  with  the  Soul  of  all  is  liberation  from 
death  and  from  all  distinctions  of  individuality 

5.  Attaining  Him,  the  seers  (rsi)  who  are  satisfied  with  knowledge, 
Who  are  perfected  souls   (krtatman\  fiom   passion   free   (vita- 

rdga),  tranquil — 

Attaining  Him  who  is  the  universally  omnipresent,  those  wise, 
Devout  souls  (yuktatman)  into  the  All  itself  do  enter. 

6.  They  who    have    ascertained   the   meaning    of  the    Vedanta- 

knowledge, 
Ascetics  (yati)  with  natures  purified  through  the  application  of 

renunciation  (samnyasa-yoga) — 
They  in  the  Brahma-worlds  at  the  end  of  time 
Are  all  liberated  beyond  death. 

7.  Gone  are  the  fifteen  parts2  according  to  their  station, 

Even  all  the  sense-organs  (deva)  in  their  corresponding 
divinities ! 

One's  deeds  (karman)  and  the  self  that  consists  of  understand- 
ing (vijndna-maya  d/man} — 

All  become  unified  in  the  supreme  Imperishable. 

8.  As  the  flowing  rivers  in  the  ocean 
Disappear,  quitting  name  and  form,3 

So  the  knower,  being  liberated  from  name  and  form, 
Goes  unto  the  heavenly  Person,  higher  than  the  high. 

1  This  stanza  rectirs  at  Katha  2.  23. 

2  That  is,  of  the  microcosm  back  into  the  macrocosm.     Cf.  Prasna  6,  5. 

3  The  Sanskrit  idiom  for  f  individuality/ 

37*5 


MUNDAKA   UPANISHAD  [-3.2.11 

The  rewards  and  the  requisite  conditions  of  this  knowledge 

of  Brahma 

9.  He,  verily,  who  knows  that  supreme  Brahma,  becomes 
very   Brahma.1     In   his  family  no  one  ignorant  of  Brahma 
arises.     He  crosses  over  sorrow.     He  crosses  over  sin  (papman\ 
Liberated  from  the  knots  of  the  heart,  he  becomes  immortal. 

10.  This  very  [doctrine]  has  been  declared  in  the  verse : — 
They  who  do  the  rites,  who   are  learned  in  the  Vedas,  who 

are  intent  on  Brahma, 
They  who,  possessing    faith    (sraddhayan\   make    oblation   of 

themselves,  even  of  the  one  seer2 — 

To  them  indeed  one  may  declare  this  knowledge  of  Brahma, 
When,   however,  the   Mundaka-vo\v 3  has  been  performed  by 

them  according  to  rule.' 

11.  This  is  the  truth.     The  seer  (rsi)  Angiras  declared  it  in 
ancient  time.     One  who  has  not  performed  the  vow  does  not 
read  this. 

Adoration  to  the  highest  seers  ' 
Adoration  to  the  highest  seers  ' 

1  In  the  title  to  his  Latin  translation,  '  Qnpnekhat/  Anquetil  Duperron  set  this 
sentence  evidently  as  the  summary  of  the  contents  of  the  Upanishads  •  '  Qmsqms 
Deum  intelligit,  Deus  fit,' '  whoever  knows  God,  becomes  God.' 

2  Identified  with  Prana,   'Life,'   in  Prasna   2.   ir.    The  reference,  then,  is 
probably  to  the  mystical  Pranagmhotra  sacrifice,  in  which  6  breath '  is  symbolically 
sacrificed  for  an  Agmhotra  ceremony. 

8  3ankara  explains  this  as  c  carrying  fire  on  the  head— a  well-known*  Vedic  vow 
among  followers  of  the  Atharva-Veda.'  But  it  is  more  likely  to  be  e  shaving  the 
head/  as  Buddhist  monks  did  later.  This  preliminary  requisite  to  the  study  of 
the  Upanishad  doubtless  gave  it  the  title  *  The  Shaveling  Upanishad/  or  *  The 
Upanishad  of  the  Tonsured/ 


377 


PRASNA    UPANISHAD1 

FIRST    PRASNA 
Six  questioners  seek  the  highest  Brahma  from  a  teacher 

I.  Sukesan  Bharadvaja,  and  Saibya  Satyakama,  and 
Sauryayanin  Gargya,  and  Kau^alya  Asvalayana,  and  Bhargava 
Vaidarbhi,  and  Kabandhin  Katyayana — these,  indeed,  were 
devoted  to  Brahma,  intent  upon  Brahma,  in  search  of  the 
highest  Brahma.  Thinking  '  He,  verily,  will  tell  it  all,'  with 
fuel  in  hand2  they  approached  the  honorable  Pippalada. 

2,.  To  them  then  that  seer  (rsi)  said:  'Dwell  with  me 
(samvatsyatha)  a  year  (samvatsara)  more,  with  austerity  (tap as), 
chastity  (brahmacarya),  and  faith  (sraddha).  Then  ask  what 
questions  you  will.  If  we  know,  we  will  tell  you  all.' 

Question :  Concerning  the  source  of  creatures  ou  earth. 

3.  Then  Kabandhin  Katyayana  came  up  and  asked  :  e  Sir, 
whence,  verily,  are  creatures  here  born  ? ' 

The  Lord  of  Creation  created  matter  and  life 
for  dual  parentage  of  creatures 

4.  To  him  then  he  said  :  <  The  Lord  of  Creation  (Prajapati), 
verily,   was    desirous    of   creatures     (offspring,    praja).       He 
performed  austerity.     Having  performed  austerity,  he  produces 
a    pair,  matter  (rayi,  fern.)  and  life   (prana,  masc.),  thinking 
"  These  two  will  make  creatures  for  me  in  manifold  ways  " 

The  sun  and  moon,  such  a  pair 

5-  The  sun,  verily,  is  life ;  matter,  indeed,  is  the  moon. 

Matter  identified  with  every  form  of  existence 

Matter,  verily,  is  everything  here,  both  what  is  formed  and 
what  is  formless.  Therefore  material  form  (murti)  indeed  is 

matter. 

1  That  is,  Question  Upamshad. 

-  The  ancient  token  with  which  a  person  presented  himself  as  a  pupil  unto 
a  teacher  whose  instruction  he  desired. 

378 


PRASNA   UPANISHAD  [-1.10 

The  sun,  identified  with  the  life  of  creatures 

6.  Now  the  sun,  when  it  rises,  enters  the  eastern  quarter. 
Thereby   it  collects  the  living  beings  (prana)  of  the  east  in 
its  rays.     When   it  illumines  the  southern,  the  western,  the 
northern,  the  lower,  the  upper,  the  intervening  quarters,  when 
it  illumines  everything— thereby  it  collects  all  living  beings 
in  its  rays. 

7.  That  fire  rises  as  the  universal  all-formed  life.    This  very 
[doctrine]  has  been  declared  in  the  verse : — 

8.  [.  .  .  Him]  who  has  all  foims,  the  golden  one,  all-knowing,1 
The  final  goal,  the  only  light,  heat-giving. 

The  thousand-iayed,  the  hundredfold  revolving, 
Yon  sun  aiises  as  the  life  of  creatures.2 


The  year  identified  with  the  Lord  of  Creation ;  the  two 
paths :  of  reincarnation  and  of  non-reincarnation 

9  The  year,  verily,  is  Lord  of  Creation  (Prajapati).  This 
has  two  paths,  the  Southern  and  the  Northern.3 

Now,  those,  verily,  indeed,  who  worship,  thinking  " Sacrifice 
and  merit  are  our  work  (krta) ' " — they  win  only  the  lunar  world. 
They,  indeed,  return  hither  again.4  Therefore  those  seers  (rsi) 
who  are  desirous  of  offspring  go  the  Southern  course.  This 
matter  (rayi)  verily  it  is,  that  leads  to  the  fathers  (pitryana). 

10.  But  they  who  seek  the  Soul  (Atman)  by  austerity, 
chastity,  faith,  and  knowledge — they  by  the  Northern  course 
win  the  sun.  That,  verily,  is  the  support  of  life-breaths.  That 
is  the  immortal3  the  fearless.  That  is  the  final  goal.  From  that 
they  do  not  return — as  they  say  (itt).  That  is  the  stopping  [of 
rebirth].  As  to  that  there  is  this  verse  (sloka) : — 

1  Or,  according  to  a  different  exegesis,  the  word  jatavedasam  may  mean  4  all- 
finding  ' 

2  This  stanza  occurs  again  in  Maitri  6.  8,  as  the  conclusion  of  a  section  which 
expounds  the  unity  of  Prana  (life)  and  Aditya  (the  sun). 

5  Elaborated  in  Bnh.  6.  2.  15-16  ;  Chand.  4. 15.  5  ;  Chand.  5.  10  ;  andBhG.  8. 
24-26  as  the  half-year  of  the  sun's  southward  couise  and  as  the  half-year  of  the 
sun's  northward  course,  respectively. 

4  This  belief  in  rebirth  occurs  alieady  in  AV.  12,  2.  52  b. 

379 


i. ii-]  PRASNA    UPANISHAD 

Two  old  Vedic  interpretations  of  tlie  year 

ii.  They  speak  of  a  father,  five-footed,  twelve-formed,1 
Rich  in  moisture,  as  in  the  higher  half  of  heaven. 
But  others  here  speak  of  a  sage2  in  the  lower  half, 
Set  in  a  sevens  heeled,  six-spoked3  [chariot].4 

The  twofold  month,  identified  with  the  Lord  of  Creation ; 
to  be  properly  observed  in  sacrifice 

13.  The  month,  verily,  is  the  Lord  of  Creation  (Prajapati), 
Its  dark  half,  indeed,  is  matter ;  its  bright  half,  life.  Therefore 
these  seers  (rsi)  perform  sacrifice  in  the  bright  half;  other 
people,  in  the  other  half. 

Day  and  night,  identified  with  the  Lord  of  Creation ; 
to  be  properly  observed  in  procreation 

13.  Day  and  night,  verily,  aie  the  Lord  of  Creation  (Praja- 
pati). Of  this,  day  indeed  is  life;  the  night,  matter.  Verily, 
they  waste  their  life  who  join  in  sexual  enjoyment  by  day  ;  it 
is  chastity  that  they  join  in  sexual  enjoyment  by  night. 

Food,  the  direct  source  of  creatures 

'  14.  Food,  verily,  is  Lord  of  Creation  (Prajapati).  From  this, 
verily,  is  semen.  From  this  creatures  here  are  born. 

Concluding  assurance 

15.  Now,  they  who  practise  this  rule  of  Prajapati 5  produce 
a  pair.6 

They  indeed  possess  that  Brahma-world, 

Who  possess  austerity  (tapas]  and  chastity  (l>rakmacarya\ 

In  whom  the  truth  is  established. 

1 6.  To  them  belongs  yon  stainless  Biahma-woild, 

In  whom  there  is  no  crookedness  and   falsehood,  nor  trickery 
(may  a).' 

1  Both  3ankara  here  and  Sayana  on  the  Rig- Veda  passage  explain  this  as  '  the 
year,'  *  with  five  seasons,'  and  '  with  twelve  months  ' 

2  Or  *  one  far-shining,'  mcaksana. 

3  c  With  seven  steeds,  and  six  seasons.' — Com. 

4  This  stanza  =  RV.  i    164.  12. 

5  As  stated  above  in  §  13. 

*  That  is,  offspring,  like  Prajapati  himself  according  to  §  4. 


PRASNA   UPANISHAD  [-2.6 

SECOND    PRASNA 
Concerning  the  several  personal  powers  and  their  chiefest 

c.  Then  Bhaigava  Vaidarbhi  asked  him  [i.e.  Pippalada]  : 

[a]  '  Sir,  how  many  powers  (deva)  support  a  creature? 

[b]  How  many  illumine  this  [body]  ? 

[c]  Which  one  again  is  the  chiefest  of  them  ? ' 

[a]  and  [b]     The  supporting  and  illumining  powers 

2.  To  him  then  he  said :    *  Space  (akdsa),  verily,  is  such 
a  power  (deva}—  wind,  fire,  water,  earth,  speech,  mind,  sight, 
and  hearing,  too.1     These,  having  illumined  it,  declare  :  "  We 
uphold  and  support  this  trunk  (band)  \ "  ' 

[c]     Life,  the  essential  and  chiefest 

3.  To  them  Life  (prdna,  the  life-breath),  the  chiefest,  said; 
"  Fall  not  into  delusion  1    I  indeed,  dividing  myself  (atmanam) 
fivefold,  support  and  sustain  this  body!" 

4.  They  were  incredulous.     He,  from  pride,  as  it  were,  rises 
up  aloft.      Now  when  he  rises  up,  then  all  the  others  also  rise 
up  ;  and  when  he  settles  down,  they  all  settle  down  with  him. 

Now,  as  all  the  bees  rise  up  after  the  king  bee  when  he 
rises  up,  and  all  settle  down  when  he  settles  down,  even  so 
speech,  mind,  sight,  and  hearing.  They,  being  satisfied,  praise 
Life  (prana^  the  life-breath). 

The  universal  Life 

5.  As  fiie  (Agni),  he  warms.     He  is  the  sun  (Surya). 

He  is  the  bountiful2  rain  (Parjanya).     He  is  the  wind  (Vayu). 
He  is  the  earth,  matter  (rayi\  God  (deva), 
Being  (sat)  and  Non-being  (asaf),  and  what  is  immortal 

6.  Like  the  spokes  on  the  hub  of  a  wheel, 
Everything  is  established  on  Life  (prand) . — 
The  Rig  verses,  the  Yajus  formulas,  the  Saman  chants, 
The    sacrifice,    the  nobility  (ksafra)   and    the    priesthood 
(brahman]  \ 

1  That  is,  the  five  cosmic  elements,  and  with  prana  (life-breath)  the  five  personal 
functions. 

2  The  reference  may  be   to  i  Indra/  for  whom,  magkavan  is  a  very  common 
Vedic  epithet. 


2  7-]  PRASNA   UPANISHAD 

7.  As  the  Lord  of  Creation  (Prajapan),  thou   movest  in   the 

womb. 

Tis  thou  thyself  that  art  born  again 
To  thee,  0  Life,  creatures  heie  bring  tubute — l 
Thou,  who  dwellest  with  living  beings ! 

8.  Thou  art  the  chief  bearer  [of  oblations]  to  the  gods ! 
Thou  art  the  first  offering  to  the  fatheis  f 

Thou  art  the  true  practice  of  the  seers, 
Descendants  of  Atharvan  and  Angiras  ' 

9.  Indra  art  thou,  O  Life,  with  thy  brilliance  ! 
Rudra  art  thou  as  a  protector  I 

Thou  movest  in  the  atmosphere 

As  the  sun  (Surya),  thou  Loid  of  lights  ' 

10.  When  thou  rainest  upon  them, 

Then  these  creatures  of  thine,  0  Life, 
Are  blissful,  thinking : 
"  There  will  be  food  for  all  desire !  " 

n.  A  Vratya2  art  thou,  0  Life,  the  only  seer, 
An  eater,  the  real  lord  of  all j 
We  are  the  givers  of  thy  food ! 
Thou  art  the  father  of  the  wind  (Matansvan). 

12.  That  form  of  thine  which  abides  in  speech, 
Which  abides  in  hearing,  which  abides  in  sight, 
And  which  is  extended  in  the  mind, 

Make  propitious  !   Go  not  away  ! 

13.  This  whole  world  is  in  the  contiol  of  Life — 
E'en  what  is  established  in  the  third  heaven  ' 
As  a  mother  her  son,  do  thou  piotect  [usp 

Grant  to  us  prosperity  (srf)  and  wisdom  (prajna)  \ ' 


1  This  line  is  a  reminiscence  of  AV.  u.  4.  19  a,  b}  a  hymn  to  Prana,  of  which 
there  are  other  reminiscences  in  this  Prasna  Upamshad 

Sankai  a  explains  this  word  as  meaning  '  uninitiated '  because  of  his  being  the 
first  bom,  and  there  being  no  one  else  to  initiate  him  ,  theiefore  'pure  by  nature.' 
This  is  a  noteworthy  characterization ;  for,  later  a  Vratya  is  either  a  despised,  non- 
Brahmamcal  low-caste  man,  01  else  a  man  who  has  lost  ca&te  through  the  non- 
observance  of  proper  ceremonies  '  Yet  compare  the  glorification  of  the  Viatya  in 
AV.  i*. 


382 


PRASNA   UPANISHAD  [-3.5 

THIRD    PRASNA 
Six  questions  concerning  a  person's  life 

i    Then  Kausalya  Asvalayana  asked  him  [i.  e.  Pippalada]  : 

[a]  c  Whence,  Sir,  is  this  life  (prana)  born  ? 

[b]  How  does  it  come  into  this  body71 

[c]  And    how    does    it   distribute   itself    (atmanam),   and 
establish  itself? 

[d]  Through  what  does  it  depart  ? 

[e]  How  does  it  relate  itself  to  the  external  ? 

[f]  How  with  reference  to  the  self? ' 

2.  To    him    then    he    said:   cYou    are    asking    questions 
excessively,  Eut  you  are  pre-eminently  a  Brahman l— methinks 
(iti).     Therefore  I  tell  you. 

[a]     The  source  of  a  person's  life 

3.  This  life  (prana)  is  born  from  the  Spirit  (Atman,  Self). 

[b]    Its  embodiment 

As  in  the  case  of  a  peison  there  is  this  shadow  extended,  so- 
ft is  in  this  case.  By  the  action  of  the  mind  [in  one's  previous 
existence 2]  it  comes  into  this  body. 

[c]     Its  establishment  and  distribution  in  the  body 

4.  As  an  overloid  commands  his  overseers,  saying :  "  Super- 
intend  such   and   such  villages/5   even  so  this  life   (prana} 
controls  the  other  life-breaths  one  by  one. 

5.  The  out-breath  (apana)  is  in  the  organs  of  excretion  and 
generation.      The  life-breath  (prana)  as  such  (svayam)  estab- 
lishes itself  in  the  eye  and  ear,  together  with  the  mouth  and 
nose.     While  in  the  middle  is  the  equalizing  breath  (samana\ 

1  Or,  '  most  devoted  to  Brahma,'  brahmistha. 

2  Such  seems  to  be  the  implication  of  the  important  preceding  word  manokrtenat 
in  accordance  with  the  theory  of  rebirth  which  is  assumed  later  in  this  same 
Upanishad.    That  is  •  a  person's  life  in  this  body  is  the  sure  and  appropriate 
result  of  his  thoughts  in  a  pievious  existence,  even  as  a  shadow  is  the  similitude 
unavoidably  cast  from  a  person's  body.    A  different,  but  not  contradictory,  inter- 
pretation is  possible  from  the  reading  manolkrtena>  '  without  action  of  the  mind  r 
(which  Deussen  proposes)  *  i.  e.  that  a  person's  life  in  this  body  is  an  involuntary 
shadow  cast  from  the  great  Self, 

383 


3.5~]  PRASNA   UPANISHAD 

for  it  is  this  [breath]  that  equalizes  [in  distribution]  whatever 
has  been  offered  as  food  x     From  this  arise  the  seven  flames.2 

6.  In  the  heart,  truly,  is  the  self  (atman}.      Here  there  are 
those  hundred  and  one  arteries.3     To  each  one  of  these  belong 
a  hundred  smaller  arteiies.     To  each  of  these  belong  seventy- 
two  thousand  4  branching  arteries  (fata).     Within  them  moves 
the  diffused  breath  (vydna)* 

[d]     Its  departure 

7.  Now,  rising  upward  through  one  of  these  [arteries],5  the 
up-breath  (udand)  leads  in  consequence  of  good  [work]  (puny a) 
to  the  good  world ;    in  consequence  of  evil  (papa),  to  the  evil 
world  3   in  consequence  of  both,  to  the  world  of  men. 

[e  and  f]     Its  cosmic  and  personal  relations  ° 

8.  The  sun,  verily,  rises  externally  as  life7;    for  it  is  that 
which  helps  the  life-breath  in  the  eye.      The  divinity  which  is 
in  the  earth  supports  a  person's  out-breath  (apana).      What 
is  between  [the  sun  and  the  eaith],  namely  space  (akasd),  is 
the   equalizing  breath   (samdna).      The  wind  (Vayu)  is  the 
diffused  breath  (vydna). 

9.  Heat  (fejas),  verily,  is  the  up-breath  (udditci).     Therefore 
one  whose  heat  has  ceased  goes  to  rebirth,  with  his  senses 
(indriya)  sunk  in  mind  (manas). 

One's  thinking  determines  life  and  destiny 

10.  Whatever  is  one's  thinking  (cittd),  therewith  he  enters 
into  life  (prdnd).     His  life  joined  with  his  heat,  together  with 
the  self  (dfrnan))  leads  to  whatever  world  has  been  fashioned  [in 
thought].8 

1  Or  possibly,  as  rendered  by  Deussen,  * ...  it  is  this  [bieath]  that  brings  to 
sameness  [i.  e.  assimilates,  digests]  this  offered  food/    But  cf.  Prasna  4.  4. 

2  Compare  MnncL  2.  i.  8, 

3  Mentioned  in  Chand.  8.  6,  6. 

4  Mentioned  m  Bnh.  2.  i.  19, 

5  Called  the  susumna.     Cf.  Maitn  6*  21. 

5  The  idea  exponnded  is  that  the  five  bodily  life  functions  are  correlated  with 
five  cosmic  powers. 

7  As  already  identified  in  I.  5. 

8  The  destiny-making  power  of  thought,  especially  as  instanced  in  a  person's 
last  thoughts,  is  similarly  expressed  in  BhG.  8.  6. 

384 


PRASNA   UPANISHAD  [-4.  3 

Becapitulation 

ii.  The  knower  who  knows  life  (prand)  thus — his  offspring 
truly  is  not  lost ;  he  becomes  immortal.  As  to  this  there  is 
this  verse  (sloka) : — 

12.  The  source,  the  entrance,  the  location, 
The  fivefold  extension, 

And  the  relation  to  self  (adhyatmd)  of  the  life  (prana) — 
By  knowing  these  one  obtains  immortality ! 
By  knowing  these  one  obtains  immoitahty  1 

FOURTH  PRASNA 
Concerning  sleep  and  the  ultimate  basis  of  things 

I.  Then  Sauryayanin  Gargya  asked  him  [i.e.  Pippalada]  : — 

[a]  '  Sir,  what  are  they  that  sleep  in  a  person  here  ? 

[b]  What  are  they  that  remain  awake  in  him  ? 

[c]  Which  is  the  god  (deva)  that  sees  the  dreams  ? 

[d]  Whose  is  the  happiness  ? 

[e]  In  whom,  pray,  are  all  things  established  ? J 

[a]     All  sense-functions  unified  in  the  mind  during  sleep 

2.  To  him  then  he  said :  e  O  Gargya,  as  the  rays  of  the 
setting  sun  all  become  one  in  that  orb  of  brilliance  and  go  forth 
again  and  again  when  it  rises,  even  so,  verily,  everything  here 
becomes  one  in  mind  (manas\  the  highest  god. 

Therefore  in  that  condition  (tar hi)  the  person  hears  not,  sees 
not,  smells  not,  tastes  not,  touches  not,  speaks  not,  takes  not, 
enjoys  not,  emits  not,  moves  not  about.  "  He  sleeps  ! "  they 
say. 

[b]    The  five  life-functions,  like  sacrificial  fires,  slumber  not 

3.  Life's  fires,  in  truth,  remain  awake  in  this  city. 

The  out-breath  (apana)  is  the  Garhapatya  (Householder's) 
fire.  The  diffused  breath  (vyana)  is  the  Anvaharyapacana 
(Southern  Sacrificial)  fire.  The  in-breath  (prana)  is  the 
Ahavamya  (Oblation)  fire,  from  "being  taken"  (pranayana), 
since  it  is  taken  (pranlyate)  from  the  Garhapatya  fire.1 

1  Life  itself  being-  conceived  of  as  a  sacrifice,  these  three  life-breaths  are 
symbolically  identified  with  the  three  fires  which  are  used  in  the  Vedic  sacrificial 
rites.  Compare  the  identification  of  the  sacii§cerTs  priest,  wife,  and  son  with  these 
same  three  altar  fires  at  Ait.  Br.  8.  24. 

385  cc 


4.4-]  PRASNA  UPANISHAD 

4.  The  equalizing  breath  (samand)  is  so  called  because  it 
<f  equalizes  "  (samam  nayati)  the  two  oblations  :  the  in-breath- 
ing and  the  out-breathing   (itcchvasa-niksvasa).      The   mind, 
verily,  indeed,  is  the  sacrificer.    The  fruit  of  the  sacrifice  is  the 
up-breath  (uddna).     It  leads  the  sacrificer  to  Brahma  day  by 
day. 

[c]  The  universal  mind,  the  beholder  of  dreams 

5.  There,  in  sleep,  that  god  experiences  greatness.      What- 
ever object  has  been  seen,  he  sees  again ;  whatever  has  been 
heard,  he  hears  again.     That  which  has  been  severally  experi- 
enced in  different  places  and  regions,  he  severally  experiences 
again  and  again.     Both  what  has  been  seen  and  what  has  not 
been  seen,  both  what  has  been  heard  and  what  has  not  been 
heard,  both  what  has  been  experienced  and  what  has  not  been 
experienced,  both  the  real  (sat)  and  the  unieal  (a-sat) — he  sees 
all.     He  sees  it,  himself  being  all. 

[d]  The  brilliant  happiness  of  dreamless  sleep, 

in  the  mind's  non-action 

6.  When  he  is  overcome  with  brilliance  (tejas\  then  that  god 
sees  no  dreams ;  then  here  in  this  body  arises  this  happiness 
(sukha). 

[e]     The  Supreme  Soul  the  ultimate  basis  of  the  manifold 
world  and  of  the  individual 

7.  As  birds  resort  to  a  tree  for  a_resting-place,  even  so, 
O  friend,  it  is  to  the  supreme  Soul  (Atman)  that  everything 
here  resorts * : — 

8.  Earth  and  the  elements  (matra]  of  earth,  water  and  the 
elements  of  water,  heat  (tejas)  and  the  elements  of  heat,  wind 
and  the  elements  of  wind,  space  and  the  elements  of  space, 
sight  and  what  can  be  seen,  hearing  and  what  can  be  heard, 
smell  and  what  can  be  smelled,  taste  and  what  can  be  tasted, 
the  skin  and  what  can  be  touched,  speech  and  what  can  be 
spoken,  the  hands  and  what  can  be  taken,  the  organ  of  genera- 

1  The  following  is  a  noteworthy  Sankhya  enumeration,  including  the  five 
cosmic  elements,  the  ten  organs  (indnya),  and  manas,  buddfo,  ahamkdra,  citta. 
together  with  light  and  life.  Cf.  p.  391,  note  4. 

386 


PRASNA    UPANISHAD  [-5.2 

tion  and  what  can  be  enjoyed,  the  anus  and  what  can  be 
excreted,  the  feet  and  what  can  be  walked,  mind  (manas)  and 
what  can  be  perceived,  intellect  (buddhi)  and  what  can  be  con- 
ceived, egoism  (ahamkdra)  and  what  can  be  connected  with 
"me,"  thought  (citta)  and  what  can  be  thought,  brilliance 
(tejas)  and  what  can  be  illumined,  life-breath  (prana}  and  what 
can  be  supported. 

9.  Truly,  this  seer,  toucher,  hearer,  smeller,  taster,  thinker 
(mantf),  conceiver  (boddhr\  doer,  the  conscious  self  (mjnan- 
atman}^  the  person— his  resort  is  in  the  supreme  imperishable 
Soul  (Atman,  Self). 

Knowing,  and  reaching,  the  world-ground 

10.  Verily,  O  friend !  he  who  recognizes  that  shadowless, 
bodiless,  bloodless,  pure  Imperishable,  arrives  at  the  Imperish- 
able itself.     He,  knowing  all,  becomes  the  All.      On  this  there 
is  the  verse  (sloka) : — 

ii.  O  friend!  he  who  recognizes  as  the  Imperishable 

That  whereon  the  conscious  self,  \\ith  all  its  powers  (dwa)> 
And  the  life-breaths  (prana)  and  the  elements   (bhuta}   do 

rest — 
He,  knowing  all,  into  the  All  has  entered/ 

FIFTH   PRASNA 
Concerning  the  value  of  meditation  on  *  Om ' 

1.  Then  Saibya  Satyakama  asked  him  [i.e.   Pippalada]: 
'  Verily,  Sir,  if  some  one  among  men  here  should  meditate 
on  the  syllable  Om  until  the  end  of  his  life,  which  world, 
verily,  does  he  win  thereby?3 

Partial  or  complete  comprehension  of  *  Om  '  and  of  Brahma 
affords  temporary  or  final  cessation  of  rebirth 

2.  To  him  then  he  said  :  *  Verily,  O  Satyakama,  that  which 
is  the  syllable  Om  is  both  the  higher  and  the  lower  Brahma 1 

1  Compare  Mund.  i.  i.  4  for  the  two  kinds  of  sacred  knowledge-.  So  here 
probably  brahma  may  be  used  in  the  sense  of  *  sacred  knowledge  *  as  well  as  in 
a  strictly  metaphysical  sense  referring  to  the  mr-guna^  £  Tin-qualified,'  and  the  sa- 
t  qualified,'  Brahma  respectively. 

387  C  c  a 


5.2-]  PRASNA   UPANISHAD 

Therefore  with  this  support,  in  truth,  a  knower  reaches  one 
or  the  other. 

3.  If  he  meditates  on  one  element  [namely  a\,  having  been 
instructed  by  that  alone  he  quickly  comes  into  the  earth  [after 
death].     The   Rig  verses    lead  him  to   the   world   of  men. 
There,  united  with  austerity,  chastity,  and  faith,  he  experiences 
greatness. 

4.  Now,  if  he  is  united  in  mind  with  two  elements  [namely 
a  +  */],  he  is  led  by  the  Yajus  formulas  to  the  intermediate  space, 
to  the  world  of  the  moon.     Having  experienced  greatness  in 
the  world  of  the  moon,  he  returns  hither  again. 

5.  Again,  he  who  meditates  on  the  highest  Person  (Purusha) 
with  the  three  elements  of  the  syllable  Om  [namely  a  +  u  +  m], 
is  united  with  brilliance  (tejas]  in  the  sun.    As  a  snake  is  freed 
from  its  skin,  even  so,  verily,  is  he  freed  from  sin  (papman). 
He  is  led  by  the  Saman  chants  to  the  world  of  Brahma.     He 
beholds  the  Person  that  dwells  in  the  body  and  that  is  higher 
than  the  highest  living  complex.      As  to  this  there  are  these 
two  verses  (sloka) : — 

6.  The  three  elements  are  deadly  when  employed 
One  after  the  other,  separately. 

In  actions  external,  internal,  or  intei  mediate 

When  they  are  properly  employed,  the  knower  tiembles  not. 

7.  With  the  Rig  verses,  to  this  \vorld  ;   with   the   Saman  chants, 

to  the  intermediate  space  ; 

With  the  Yajus  formulas,  to  that  which  sages  (kavi)  recognize ; 
With  the  syllable  Om  in  truth  as  a  support,  the  knower  reaches 

That 
Which  is  peaceful,  unaging,  immortal,  fearless,  and  supreme  1 ' 


SIXTH  PRASNA 
Concerning  the  Person  with  sixteen  parts  * 

I.  Then  Sukekn  Bharadvaja  asked  him  [i.e.  Pippalada]  : 
'Sir,  Hiranyanabha,  a  prince  of  the  Kos*alas,  came  to  me  and 

1  In  VS.  8.  36  Prajapati,  cLord  of  Creation,1  is  addressed  as  soQalin,  £with  six- 
teen parts.'    In  Brih.  i.  5.  14  the  year  is  identified  with  Prajapati  and  explained 

388 


PRASNA  UPANISHAD  [-6.5 

asked  this  question :  "  Bharadvaja,  do  you  know  the  Person 
with  the  sixteen  parts  ?  "  I  said  to  the  youth  :  "  I  know  him 
not.  If  I  had  known  him,  would  I  not  have  told  you?  Verily, 
he  dries  up  even  to  the  roots,  who  speaks  untruth.  Therefore 
it  is  not  proper  that  I  should  speak  untruth."  In  silence  he 
mounted  his  chariot  and  departed. 

I  ask  it  of  you  :  u  Where  is  that  Person  ?  " ' 

2.  To   him   he   then   said :  '  Even  here   within  the  body, 
O  friend,  is  that  Person  in  whom  they  say  the  sixteen  parts 
arise. 

3.  He  [ie.  the   Person]    thought  to   himself:  "In   whose 
departure  shall  I  be  departing?    In  whose  resting  firm,  verily, 
shall  I  be  resting  firm  ? " 

4.  He  created  life  (prdna) ;  from  life,  faith  (sraddhd],  space 
(kha),  wind,  light,  water,  earth,  sense-faculty  (indnyd),  mind, 
food  ;   from  food,,  virility,  austerity,  sacred  sayings  (mantra)^ 
sacrifice,   the  worlds ;    and    in   the    worlds,   name   [i,  e.   the 
individual]. 

5.  As  these  flowing  rivers  that  tend  toward  the  ocean,  on 
reaching  the  ocean,  disappear,  their  name  and  form  (ndma-rupa) 
are  destroyed,  and  it  is  called  simply  "  the  ocean  '*' — even  so  of 
this  spectator  these  sixteen  parts  that  tend  toward  the  Person, 
on  reaching  the  Person^  disappear,  their  name  and  form  are 
destroyed,  and  it  is  called  simply  ''the  Person."    That  one 
continues  without  parts,  immortal !      As  to  that  there  is  this 
verse : — 


as  having  sixteen  parts  because  its  component  half-months  each  consist  of  fifteen 
days  and  a  turning-point.  According  to  Brih.  i.  5.  15  the  human  person  who 
understands  this  lact  becomes  similarly  characterized.  A  practical  proof  of 
a  person's  sixteenfoldness  is  adduced  at  Chand.  6.  7,  and  an  etymological  proof  at 
6at.  Br  10.  4.  i  17. 

These  old  conceptions,  namely  that  the  *  Lord  of  Creation y  is  sixteenfold  and  that 
a  human  pefbon  also  is  sixteenfold,  are  here  philosophically  interpreted  in  accor- 
dance with  the  general  pantheism  of  the  Upamshads. 

Analysis :  §  §  2,  3,  the  cosmic  Person  is  immanent  in  the  human  person,  which 
is  His  most  distinctive  manifestation ;  §  4,  the  human  person  is  the  culmination 
and  recapitulation  of  the  sixteenfold  evolution  of  the  thought  of  the  creative 
Person  ;  <*  5,  the  sixteenfold  human  person  tends  to  return  to,  and  merge  into,  the 
immortal  Person,  and  therein  to  lose  his  finite  individuality  ;  §  6,  an  appreciation 
of  the  unitary  basis  of  the  manifold  world  as  being  a  knowable  Person,  removes 
the  fear  of  death. 

389 


6.6-]  PRASNA   UPANISHAD 

6.  Whereon  the  parts  rest  firm 

Like  the  spokes  on  the  hub  of  a  wheel — 
Him  I  know  as  the  Peison  to  be  known! 
So  let  death  disturb  you  not ! ' 

Conclusion  of  fhe  instruction 

7.  To  them  then  he  [i.e.  Pippalada]  said:  '  Thus  far,  in 
tiuth,  I  know  that  supreme  Brahma.  There  is  naught  higher 
than  It.' 

cS.  They  praised  him  and  said  :  '  You  truly  are  our  father — 
you  who  lead  us  across  to  the  shore  beyond  ignorance/ 

Adoration  to  the  supreme  seers  ! 

Adoration  to  the  supreme  seers  ! 


39° 


MANDUKYA   UPANISHAD 

The  mystic  symbolism  of  the  word  *  Om '  t 
(a)  identified  with  the  fourfold,  pantheistic  time-Brahma 

1.  Om  1— This  syllable1  is  this  whole  world. 
Its  further  explanation  is  • — 

The  past,  the  present,  the  future— everything  is  just  the 
word  Om. 

And  whatever  else  that  transcends  threefold  time  2—  that,  too, 
is  just  the  word  Om. 

2.  For  truly,  everything  here  is  Brahma  ;  this  self  (dtman)  is 
Brahma.     This  same  self  has  four  fourths. 

(b)  representing  in  its  phonetic  elements  the  four 
states  of  the  Self 

3.  The  waking  state  (jagarita-stkana),  outwardly  cognitive, 
having  seven  limbs,3  having  nineteen  mouths,4  enjoying  the 
gross  (sthula-bhnj))  the  Common-to-all-men  (vaisvanara),  is 
the  first  fourth. 

4.  The  dreaming  state  (svapna-sthana),  inwardly  cognitive, 
having   seven    limbs,  having   nineteen    mouths,   enjoying   the 
exquisite  (pramrnkta-bhuj)^  the  Brilliant  (taijasa),  is  the  second 
fourth. 


1  Inasmuch  as  aksaram  means  also  f  imperishable,'  the  word  may  in  this  con- 
nection be  used  with  a  double  significance,  namely,  *  This  imperishable  syllable  . .  / 

2  A  similar  phrase  occurs  at  6vet.  6.  5  b. 

3  £ankara   refers   to   the   enumeration   of  the    several  parts   of  the   universal 
(vazfoanara)  Self  at  Chand.  5.  18.  2  ;  there,  however,  the  hbt  is  longer  than  seven. 
The  exact  significance  of  the  number  here  is  uncertain. 

4  Sankara  explains  this  to  mean :  the  five  organs  of  sense  {buddhindriyd]^  namely 
those  ot  hearing,  touch,  sight,  taste,  and  smell,  the  five  organs  of  action  (barmen-* 
drtya),  namely  those  of  speech,  handling,  locomotion,  generation,  and  excretion, 
the  five  vital    breaths  ($rdna}3  the  sensonum  (manas\  the  intellect  (b 
egoism  (ahamkdra),  and  thinking  (cittd], 

391 


5-]  MANDUKYA   UPANISHAD 

5.  If  one  asleep  desires  no  desire  whatsoever,  sees  no  dream 
whatsoever1  that  is  deep  sleep  (sitszipta). 

The  deep-sleep  state  (susnpta-sthana},  unified  (eki-bhuta)? 
just  (eva)  a  cognition-mass  (prajnana-ghand)?  consisting  of 
bliss  (ananda-maya}f  enjoying  bliss  (ananda-bhuj) ,  whose 
mouth  is  thought  (cetas-),  the  Cognitional  (prajfia),  is  the 
thiid  fourth. 

6.  This  is  the  lord  of  all  (sarvesvara)?     This  is  the  all- 
knowing  (sarva-jna)*     This  is  the   inner  controller  (antar- 
yamin}?     This  is  the  source  (yom) B  of  all,  for  this  is   the 
origin  and  the  end  (prabhavapyayau) 9  of  beings. 

7.  Not  inwardly   cognitive    (antah-frajita),  not  outwardly 
cognitive  (bahih-prajna),  not  both-wise  cognitive  (ubhayatah- 
prajiia),  not  a  cognition-mass  (prajnana-ghana\  not  cognitive 
(frajna),  not  non-cognitive  (a-prajna),  unseen  (a-drsta),  with 
which  there  can  be  no  dealing  \a-vy  avaharya\  ungraspable  (a- 
grahya)^  having  no  distinctive  mark  (a-laksana),  non-thinkable 
(a-ctntya)>  that  cannot  be  designated  (a-vyapadcsyd),  the  essence 
of  the  assurance  of  which  is  the  state  of  being  one  with  the 
Self10  (ekatmya-pratyaya-sara],  the  cessation  of  development 
(prapancopasama\  tranquil  (santa\  benign    (hva)>  without  a 
second  (a-dvaita) — [such]  they  think  is  the  fourth.11     He  is 
the  Self  (Atman).     He  should  be  discerned. 

8.  This  is  the  Self  with  regard  to  the  word    Om,   with 
regard  to  its  elements.     The  elements  (matra)  are  the  fourths  ; 

1  The  part  of  the  sentence  up  to  this  point  has  occmred  already  in  Bnh.  4.  3. 19. 

2  A  detailed  description  of  the  condition  of  being   *  unified  '  occurs  at  Bnh. 
4  4-  2. 

3  This  compound  has  already  occuned  in  Bnh.  4.  5.  13. 

4  A  description  of  the  self  'consisting  of  bliss'  occurs  in  Tait.  2.  5.    It  is 
declared  to  be  the  acme  of  attainment  over  every  other  form  of  self  at  Tait.  2.  S.  i 
and  3.  10.  5. 

5  A  phrase  in  Bnh.  4  4.  22.  6  A  phrase  in  Mtind.  I,  i.  9  ;  2.  2.  7. 
7  The  subject  of  discourse  m  Bnh.  3.  7.  8  Literally,  *  womb.' 

9  A  phrase  in  Katha  6.  n. 

10  Or,  according  to  the  reading  ekatma-,  '  the  oneness  of  the  Self  or  '  one's  own 
self/ 

31  The  designation  here  used  for  the  'fourth,'  or  super-conscious,  state  is 
mturtha,  the  usual  and  regular  form  of  the  ordinal  nurneial  adjective,  In  Bnh. 
(at  5.  14.  3,  4,  6,  7)  it  is  named  t^^r^ya>  and  m  Maitn  (at  6.  19  ;  7.  n.  7)  turya — 
variant  forms  of  the  same  ordinal.  All  later  philosophical  treatises  have  the  form 
a^  which  came  to  be  the  accepted  technical  term, 

392 


MANDUKYA    UPANISHAD  [-12 

the  fourths,  the  elements:    the    letter   a,  the    letter  «,  the 
letter  m.1 

9.  The  waking  state,  the  Common-to-all-men,  is  the  letter  a, 
the  first  element,  from  apt*  ('obtaining')  or  from  ddimatvd 
('  being  first '). 

He  obtains,  verily,  indeed,  all  desires,  he  becomes  first — he 
who  knows  this. 

10.  The  sleeping   state,  the   Brilliant,  is  the  letter   */,  the 
second  element,  from  ntkarsa  ('exaltation')  or  from  ubhayatva 
('  intermediateness  '). 

He  exalts,  verily,  indeed,  the  continuity  of  knowledge  ; 
and  he  becomes  equal2  (samdna) ;  no  one  ignorant  of  Brahma 
is  born  in  the  family  of  him  who  knows  this. 

u.  The  deep- sleep  state,  the  Cogmtional,  is  the  letter  m, 
the  third  element,  from  mitz  ('  erecting ')  or  from  aplti ' 
('  immerging  *). 

He,  verily,  indeed,  erects  (minotz)  this  whole  world,4  and  he 
becomes  its  immerging — he  who  knows  this. 

12.  The  fourth  is  without  an  element,  with  which  there  can 
be  no  dealing,  the  cessation  of  development,  benign,  without  a 
second. 

Thus  Om  is  the  Self  (Atman)  indeed. 

He  who  knows  this,  with  his  self  enters  the  Self5 — yea,  he 
who  knows  this! 

1  In  Sanskrit  the  vowel  o  is  constitutionally  a  diphthong,  contracted  from  a  +  u» 
Qm  therefore  may  be  analyzed  into  the  elements  a  +  u  +  m. 

2  Kither  (i)  in  the  sense  of  c  equable/  i.  e  unaffected  in  the  midst  of  the  pans  of 
oppo&ites  (dvandva]  ;    or  (2)  m  the  s>ense  of  *  equitable,'  i.  e.   impartial,  alike, 
indifferent  to  both  friend  and  foe,  or  (3)  in  the  sense  of  '  equalized/  i  e.  with  the 
universe,  which  a  knower  understands  exists  only  as  his  Self's  consciousness ;  or 
even  (4)  in  the  very  common  sense  of '  same,'  i.  e.  the  same  as  that  which  he  knows,. 

All  these  four  (and  more)  are  possible  interpolations.  Ihey  evidence  how 
vague  (or,  how  piegnant — it  is  urged)  are  some  of  the  statements  in  the  Upamshads, 
and  how  capable  therefoie  of  various  interpretations. 

Of  each  of  sections  S-io  there  are,  similarly,  several  interpretations. 

3  Possibly  as  a  synonym  for  anothei  meaning  Qimiti  (derived  from  */?tii3  mznati\ 
*  destroying '  or  *  perishing.1 

4  That  is,  out  of  his  own  consciousness — according  to  the  philosophic  theory  of 
subjective  idealism  expounded  in  the  Upamshads. 

c  This  is  a  phrase  which  has  previously  occurred  at  VS.  32.  n. 


393 


SVETASVATARA   UPANISHAD 

FIRST    ADHYAYA 
Conjectures  concerning  the  First  Cause 
i.  Discoursers  on  Brahma  (brakma-vadzn)  say: — 

What  is  the  cause?     Brahma ?  *     Whence  are  \\e  born? 
Whereby  do  we  h\e?     And  on  \\hat  are  \\e  established? 
Overruled  by  whom,  in  pains  and  pleasures, 
Do  we  live  our  various  conditions,  O  ye  theologians  (brahma- 
vid)* 

2.  Time  (kald),  or  inheient  natuie  (sva-lhava)^  or  necessity  (niyah\ 

or  chance  (yadrccha), 
Or  the  elements  (bhuta),  or  a  [female]  womb  (jwzz),oi  a  [male] 

person  (fiurusa]  are  to  be  considered  [as  the  cause] ; 
Not  a  combination  of  these,  because  of  the  existence  of  the  soul 

(aiman)^ 
The  soul  certainly  is  impotent  over  the  cause  of  pleasure  and 

pain. 

3.  Those  who  have  followed  after  meditation  (dhyana)  and  absti ac- 

tion (yoga) 
Saw   the  self-power  (aima-sakti)  of  God  (dcva)  hidden  in  his 

own  qualities  (gund). 

He  is  the  One  who  lules  over  all  these  causes, 
Fiom  'time'  to  'the  soul/ 

The  individual  soul  in  manifold  distress 

4  We  understand  him  [as  a  wheel]  with  one  felly,  with  a  tuple3 

tire, 
With  sixteen  end-parts,3  fifty  spokes,4  twenty  counter-spokes,5 

1  The  words  kim  karanam  brahma  might  mean  also  *  What  is  the  cause  ?  Is  it 
Biahma  2'  or  *  What  is  the  cause  ?  What  is  Brahma  1 '  or  *  Is  the  cause  Brahma  V 
or  *  Is  Brahma  the  cause  ? '  or  even  *  What  sort  of  a  cause  is  Brahma  ?  * 

2  That  is,  consisting  of  the  Three  Qualities  according  to  the  Sankhya  philosophy 
(see  Introduction,  p.  8)  sattvam,  rajas,  and  tamos — purenesSj  passion,  and  darkness.. 

3  That  is,  the  five  elements  (bhiita)^  the  five  organs  of  perception  (buddhindriya) 
the  five  organs  of  action  (kaimenrfriyd),  and  the  mind  (manas). 

*  The    fifty    conditions    (bkava)    of    the   Sankhya  philosophy    (cf,   Sankh>a 
Karika  46). 

5  The  ten  senses  (tndriya)  and  their  ten  corresponding  objects. 

394 


SVETASVATARA   UPANISHAD          [-1.9 

With  six  sets  of  eights,1  whose  one  rope 3  is  manifold, 
Which  has  three  different  paths/  whose  one  illusion  (mo/ia)4 
has  two  conditioning  causes.5 

5    We  understand  him  as  a  river  of  live  sti  earns 6  from  five  sources.7 

impetuous  and  crooked, 
Whose  waves  are  the  five  vital  breaths,  whose  original  source 

is  fivefold  perception  (buddhi), 

With  five  whirlpools,8  an  impetuous  flood  of  fivefold  misery, 
Divided  into  five  distresses,9  with  five  branches. 

6.  In  this  which  vitalizes  all  things,  which  appears  in  all  things, 

the  Great — 

In  this  Biahma-wheel  the  soul  (hainsa)  flutters  about, 
Thinking  that  itself  (atmanani)  and  the  Actuator  are  different. 
When  favored  by  Him,  it  attains  immortality. 

The  saving  knowledge  of  the  one  inclusive  Brahma 

7.  This  has  been  sung  as  the  supreme  Brahma. 

In  it  theie  is  a  triad.10    It  is  the  firm  support,  the  Imperishable. 
By  knowing  what  is  therein,  Brahma-knowers 
Become  merged  in  Brahma,  intent  thereon,  liberated  from  the 
womb  [i.e.  fiom  rebitth]. 

8.  That  which  is  joined  together  as  perishable  and  imperishable, 
As  manifest  and  unmanifest — the  Lord  («0,  Potentate)  supports 

it  all. 
Now,  without  the  Lord  the  soul  (atmari)  is  bound,  because  of 

being  an  enjoyer; 
By  knowing  God  (deva)  one  is  released  fiom  all  fetters. 

9.  There   are  two   unborn   ones:   the   knowing   [Lord]    and   the 

unknowing    [individual    soul],    the    Omnipotent    and    the 
impotent. 

1  That  is,  (i)  eight  producing  canses  of  Prakriti,  namely  the  five  elements,  mind 
(tnanas\  intellect  (bitddln\  and  self-consciousness  (ahamkara]  ;  (2)  eight  consti- 
tuents of  the  body  (dhatn}-,   (3)  eight  foims  of  superhuman  power;    (4)  eight 
conditions  (bhdva)  ;  (5)  eight  gods ;  (6)  eight  virtues 

2  That  is,  desire. 

3  Namely  religiousness  (dharma),  irreligiousness  (a-dharmd}^  and  knowledge 
(jnana).  * 

4  That  is,  the  illusion  of  self-consciousness. 

5  Namely  the  consequences  of  good  and  of  evil  deeds. 

6  The  five  senses.  7  The  five  elements. 
*  The  five  objects  of  sense. 

9  According  to  Sankara's  reading.     The  traditional  text  has  '  divided  fiftyfold, 
10  The  world,  the  individual  soul,  and  the  cosmic  Soul. 

395 


J.  9-]  SVETASVATARA   UPANISHAD 

She  [i.e.  Nature,  Praknti],  too,  is  unborn,  who  is  connected 

with  the  enjoyer  and  objects  of  enjoyment. 
Now,  the  soul  (dtman)  is  infinite,  universal,  inactive. 
When  one  finds  out  this  triad,  that  is  Brahma. 

10.  What  is   perishable,  is  Primary  Matter  (pradhdna).     What  is 

immortal  and  imperishable,  is  Haia  (tne  *  Bearer/  the  soul). 
Over  both  the  perishable  and  the  soul  the  One  God  (deva}  rules. 
By  meditation  upon  Him,  by  union  with  Him,  and  by  entering 

into  His  being 
More  and  more,  there  is  finally  cessation  fiom  every  illusion 

(mqya-mvrtti). 

11.  By  knowing  God  (deva)  there  is  a  falling  off  of  all  fetters; 
With  distresses  destroyed,  there  is  cessation  of  birth  and  death. 
By  meditating  upon  Him  there  is  a  third  stage  at  the  dissolution 

of  the  body, 

Even  universal  lordship ;   being  absolute  (kevala)3  his  desire  is 
satisfied. 

12.  That  Eternal  should  be  known  as  present  in  the  $dt(atma$a?h$tha). 
Tiuly  there  is  nothing  higher  than  that  to  be  known. 
When  one  lecogmzes  the  enjoyer,  the  object  of  enjoyment,  and 

the  umveisal  Actuator, 
All  has  been  said.     This  is  the  threefold  Biahma. 

Made  manifest  like  latent  fire,  by  the  exercise  of  meditation 

13.  As  the  material  form  (niurti}  of  fire  when  latent  in  its  source 

[i.e.  the  fire-wood] 

Is  not  perceived — and  yet  there  is  no  evanishment  of  its  subtile 
foim  (lihgd) — 

But  may  be  caught  again  by  means  of  the  drill  in  its  source, 

So,  verily,  both  [the  universal  and  the  individual  Brahma]  aie 
[to  be  found]  in  the  body  by  the  use  of  Om., 

14.  By  making  one's  own  body  the  lower  friction-stick 
And  the  syllable  Om  the  upper  friction-stick, 
By  practising  the  friction  of  meditation  (dhyana\ 
One  may  see  the  God  (deva}  who  is  hidden,  as  it  weie. 

The  all-pervading  Soul 

15.  As  oil  in  sesame  seeds,  as  butter  in  cream, 

As  water  in  river-beds,  and  as  fire  in  the  friction-sticks, 
So  is  the  Soul  (Atman)  apprehended  in  one's  own  soul, 
If  one  looks  for  Him  with  true  austerity  (tapas). 

396 


SVETASVATARA  UPANISHAD  [-2.5 

1 6.  The  Soul  (Atman),  which  pervades  all  things 
As  butter  is  contained  in  cream, 
Which  is  rooted  in  self-knowledge  and  austerity — 
This  is  Brahrna,  the  highest  mystic  teaching  (zcpamsad]  ' ! 
This  is  Brahma,  the  highest  mystic  teaching! 


SECOND  ADHYAYA 

la  vocation  to  the  god  of  inspiration  for  inspiration 
and  self-control 2 

1.  Savitri  (the  Inspirer),  first  controlling  mind 
And  thought  for  truth, 

Discerned  the  Jight  of  Agni  (Fire) 
And  bi  ought  it  out  of  the  earth.5 

2.  With  mind  controlled,  we  are 

In  the  inspiration  of  the  god  Savitri, 
For  heaven  and  strength. 

3.  With  mind  having  controlled  the  powers 

That  unto  bright  heaven  through  thought  do  go, 

May  Savitri  inspire  them, 

That  they  may  make  a  mighty  light! 

4.  The  sages  of  the  great  wise  sage 

Control  their  mind,  and  control  their  thoughts. 

The    One    who    knows    the    rules    has    ai  ranged    the    priestly 

functions. 
Mighty  is  the  chorus-praise  of  the  god  Savitri.* 

g.  I  join  your  ancient  prayer  (brahma  purvyam]  with  adorations  I 
My  verses  go  forth  like  suns  upon  their  course. 
All  the  sons  of  the  immortal  listen, 
Even  those  who  ascended  to  heavenly  stations!5 

1  Or  e  This  is  the  highest  mystic  teaching  concerning  Brahma  (brakmopanisad}  T 

a  These  five  stanzas ~TS.  4  I.  r.  1-5  and  with  variation  also » VS.  u.  1-5, 
from  whick  again  they  are  cited  and  applied  litnrgically  at  3at.  Br.  6.  3.  i.  12-17. 

3  Or  possibly  dative, '  to  the  earth.' 

*  In  addition  to  the  references  cited  in  note  2,  above,  this  stanza  also«RV.  5, 
8r.  i ;  VS.  5*  14  and  114.  It  is  quoted  in  £at.  Br.  3.  5.  311,  12. 

5  This  stanza  also  =RV.  TO.  13,1 ;  VS.  n.  5*  Lines  a,  b,  c  with  slight  variants 
=  AV.  1 8.  3.  39  b,  c,d, 

397 


5.6-]  SVETASVATARA  UPANISHAD 

Spiritual  significance  of  the  sacrificial  worship 

6.  Where  the  fire  is  being  kindled, 
Where  the  wind  is  applied  theieto, 
Where  the  Soma  overflows. 
There  is  inspiration  (manas)  born. 

7.  With  Savitri  as  the  inspirer 

One  should  delight  in  the  ancient  prayer  (brahma  purvyam), 

If  there  thou  make  thy  source, 

The  former  [work]  besmeais  thee  not.1 

Rules  and  results  of  Yoga 

8.  Holding  his  body  steady  with  the  three  [upper  paits2]  erect, 
And  causing  the  senses  with  the  mind  to  enter  into  the  heait, 
A  wise  man  with  the  Brahma-boat  should  cross  over 

All  the  fear-bringing  streams. 

9,  Having  repressed  his  breathings  here  in  the  body,  and  having 

his  movements  checked, 

One  should  breathe  thiough  his  nostuls  with  diminished  breath. 
Like  that  chanot  yoked  with  vicious  horses,3 
His  mind  the  wise  man  should  restrain  undistractedly. 

10.  In  a  clean  level  spot,  free  from  pebbles,  fire,  and  gravel, 
By  the  sound  of  water  and  other  propinquities 
Favorable  to  thought,  not  offensive  to  the  eye, 

In  a  hidden  retreat  protected  from  the  wind,  one  should  prac- 
tise Yoga. 

11.  Fog,  smoke,  sun,  fire,  wind, 
Fire-Mies,  lightning,  a  crystal,  a  moon — 
These  are  the  preliminary  appearances, 

Which  produce  the  manifestation  of  Brahma  in  Yoga. 

12.  When  the  fivefold  quality  of  Yoga  has  been  produced, 
Arising  from  earth,  water,  fire,  air,  and  space,4 

No  sickness,  no  old  age,  no  death  has  he 

Who  has  obtained  a  body  made  out  of  the  fire  of  Yoga. 

13.  Lightness,  healthiness,  steadiness,6 

t  Clearness  of  countenance  and  pleasantness  of  voice, 
Sweetness  of  odor,  and  scanty  excietions — 
These,  they  say,  are  the  first  stage  in  the  progress  of  Yoga. 

1  Such  is  the  traditional  interpretation  of  a  line  which,  even  in  its  original  somcc 
(RV.  6.  16.  iSa  with  a  very  slight  alteration),  is  of  doubtful  meaning. 

2  Head,  chest,  and  neck— so  prescribed  at  BhG.  6.  13. 

3  Described  at  Katha  3.  4.  *  That  is,  the  five  cosmic  elements. 
5  Or,  with  another  reading,  alolubhatvam,  '  freedom  from  desires.' 

398 


SVETASVATARA   UPANISHAD  [-3.2 

The  vision  of  G-od 

14.  Even  as  a  mirror  stained  by  dust 

Shines  brilliantly  when  it  has  been  cleansed, 

So    the    embodied    one,   on    seeing  the  nature    of   the    Soul 

(Atman), 
Becomes  unitary,  his  end  attained,  from  sorrow  freed. 

15.  When  \\ith  the  nature  of  the  self,  as  \\ith  a  lamp, 

A  practiser  of  Yoga  beholds  here  the  nature  of  Brahma, 

Unborn,  steadfast,  from  every  nature  free — 

By  knowing  God  (devd)  one  is  released  from  all  fetters ' 

The  pantheistic  G-od 

1 6.  That  God  faces  all  the  quarteis  of  heaven. 
Aforetime  was  he  bom,  and  he  it  is  within  the  womb. 
He  has  been  born  foith.     He  will  be  bom. 

He  stands  opposite  creatures,  having  his  face  in  all  directions/ 

j  7.  The  God  who  is  in  fire,  who  is  in  water,  who  has  entered 
into  the  whole  world,  who  is  in  plants,  who  is  in  trees— to  that 
God  be  adoration ! — yea,  be  adoration ! 


THIRD  ADHYAYA 
The  One  God  identified  with  Rndra 

The  One  spreader  of  the  net,  who  rules  with  his  ruling 
powers, 

Who  rules  all  the  worlds  with  his  ruling  powers, 

The  one  who  alone  stands  in  their  arising  and  in  their  con- 
tinued existence — 

They  who  know  That,  become  immortal* 

For  Duly,   Rudra   (the  Tenible)  is  the  One — they  stand  not 

for  a  second — 

Who  rules  all  the  worlds  with  his  ruling  powers. 
He  stands  opposite  creatures.  He,  the  Protector, 
After  creating  all  beings,  merges  them  together  at  the  end  of 

time. 

1  This  stanza  «=  VS  32.  4. 

399 


3.3-]  SVETASVATARA   UPANISHAD 

3.  Having  an  eye  on  every  side  and  a  face  on  every  side, 
Having  an  arm  on  every  side  and  a  foot  on  eveiy  side, 
The  One  God  forges1  together  with  hands,  with  wings, 
Creating  the  heaven  and  the  earth 2 

4.  He  who  is  the  source  and  origin  of  the  gods, 
The  ruler  of  all,  Rudra,  the  great  seer, 

Who  of  old  created  the  Golden  Germ  (Hiranyagaibha)— 
May  He  endow  us  with  clear  intellect ' 3 

Prayers  from  the  Scriptures  unto  Rudra  for  favor  4 

5.  The  form  of  thine,  0  Rudra,  which  is  kindly  (hva), 
Unternfying,  revealing  no  evil — 

With  that  most  benign  form  to  us 
Appear,  O  dweller  among  the  mountains  ! 

6.  0  dweller  among  the  mountains,  the  arrow 
Which  thou  holdest  in  thy  hand  to  throw 
Make  kindly  (hva),  O  mountain-protector ! 
Injure  not  man  or  beast ' 

Knowing  the  One  Supreme  Person  overcomes  death 

7.  Higher  than  this5  is  Brahma.     The  Supreme,  the  Great, 
Hidden  in  all  things,  body  by  body, 

The  One  embracer  of  the  universe — 

By  knowing  Him  as  Lord  (Us)  men  become  immortal. 

8.  I  know  this  mighty  Person  (Purusha) 

Of  the  color  of  the  sun,  beyond  darkness. 

Only  by  knowing  Him  does  one  pass  ovei   death. 

There  is  no  other  path  for  going  there6 

9.  Than  whom  there  is  naught  else  higher, 

Than  whom  there  is  naught  smaller,  naught  greater, 
The  One  stands  like  a  tiee  established  in  heaven.7 
By  Him,  the  Person,  this  whole  woild  is  filled.8 

1  Compare  RV.  10.  72.  2,  where  Brahmanaspati « forged  together '  (sam-adhamaf) 
all  things  here. 

2  "With  variants  this  stanza^RV.  10  81.  3;  ¥8:17.  19;  AV.  13.  2.  26;  TS. 
4.  6.  2.  4 ;  TA.  10.  i.  3  ;  MS.  2.  10.  2 

3  With  variants  this  stanza  =  4.  12  and  Mahanar.  10.  19. 
*  These  two  stanzas  =  VS.  16  2-3. 

5  Either  «  higher  thau  this  [Terrible,  Vedic  god  Rudra],'  or  <  higher  than  this 
[world].' 

6  This  stanza  =  VS.  31.  18. 

7  Compare  '  the  eternal  fig-tree  rooted  in  heaven/  descnbed  at  Katha  6.  I. 

8  This  stanza  =  Mahanar.  10,  20, 

400 


SVETASVATARA   UPANISHAD          [-3.16 

10    That  which  is  beyond  this  world 

Is  without  form  and  without  ill. 
They  who  know  That,  become  immoital; 
But  others  go  only  to  sorrow.1 

The  cosmic  Person  with  human  and  superhuman  powers 

11.  Who  is  the  face,  the  head,  the  neck  of  all, 
Who  dwells  in  the  heart  of  all  things, 

All-pei  vadmg  is  He,  and  bountiful  (maghavan)',2 
Therefore  omnipresent,  and  kindly  (hva). 

12.  A  mighty  lord  (prabhu]  is  the  Person, 

The  instigator  of  the  highest  being  (sattvay 
Unto  the  purest  attainment, 
The  ruler,  a  light  imperishable ! 

13    A  Person  of  the  measure  of  a  thumb  is  the  inner  soul  (antar- 

dtman). 

Ever  seated  in  the  heart  of  creatuies. 
He  is  framed  by  the  heart,  by  the  thought,  by  the  mind. 
They  who  know  That,  become  immortal.4 

14.  The  Pei son  has  a  thousand  heads, 
A  thousand  eyes,  a  thousand  feet, 
He  surrounds  the  eaith  on  all  sides, 
And  stands  ten  fingers'  breadth  beyond.5 

15.  The  Person,  in  truth,  this  whole  world  is, 
Whatever  has  been  and  whatever  will  be  ; 
Also  ruler  of  immortality, 

[And]  whatever  grows  up  by  food.6 

1 6.  It  has  a  hand  and  foot  on  every  side, 
On  every  side  an  eye  and  head  and  face, 
It  has  an  ear  everywhere  in  the  world. 

It  stands  encompassing  all.7 


1  The  last  two  lines  =  Brih.  4.  4.  14  c,  d. 

2  The  first  three  lines  are  reminiscent  of  RV.  10.81  3  and  10.  90.  i.     Cf,  also 
3.  3  above 

«  Cf.  Katha  6.  7 

4  Line  a  =  Katha  6.  17  a.     The  first  part  of  it  also  =  Katha  4.  12  a  ;  4.  13  a. 
Lines  c  and  d  =  Katha  6  9  c,  d.     Lines  b,  c,  d,  recur  as  Svet.  4.  17  b,  c,  d. 

5  This  stanza  «  RV.  10.  90. 1 ;  VS.  31.  i;  SV.  i.  618  ;  TA.  3. 12.  i,  AV.  19.  6. 1. 

6  This  stanza  =  RV.  10.  90.  2  ;  VS.  31.  2;  SV.   i.  620;  AV.  19.  6.  4;    TA, 
3.  12.  r,  with  variants. 

7  This  stanza  =  BhG.  13.  13. 

401  D  d 


3  1 7-]          SVETASVATARA   UPANISHAD 

17.  Seeming  to  possess  the  quality  (guna)  of  all  the  senses, 
It  is  devoid  of  all  the  senses  I l 

The  lord  (pralhu),  the  ruler  of  all, 
The  great  shelter  of  all — 

18.  Though  in  the  nine-gated  city2  embodied, 

Back  and  forth  to  the  external  hovers  the  soul  (hamsa\ 
The  Controller  of  the  whole  world, 
Both  the  stationary  and  the  moving. 

19.  Without  foot  or  hand,  he  is  swift  and  a  seizer ! 
He  sees  without  eye;  he  hears  without  ear! 

He  knows  whatever  is  to  be  known;  him  there  is  none  who 

knows ! 
Men  call  him  the  Great  Primeval  Person. 

20.  More  minute  than  the  minute,  greater  than  the  great, 

Is  the  Soul  (Atman)  that  is  set  in  the  heart  of  a  creature  here. 
One  beholds  Him  as  being  without  the  active  will,  and  becomes 

freed  from  sorrow — 
When  though  the  grace  (prasddd)  of  the  Creator  he  sees  the 

Lord  (zs)  and  his  greatness.3 

21.  I  know  this  undecaying,  primeval 

Soul  of  all,  present  in  everything  through  immanence, 
Of  whose  exemption  from  birth  they  speak — 
For  the  expounders  of  Brahma  (brakma-vddm}  speak  of  Him 
as  eternal. 


FOURTH  ADHYAYA 
The  One  God  of  the  manifold  world 

i    The  One  who,  himself  without  color,  by  the    manifold   appli- 
cation of  his  power  (sakti-yoga) 
Distributes  many  colors  in  his  hidden  purpose, 
And  into  whom,  its   end  and  its  beginning,  the  whole  world 

dissolves — He  is  God  (deva)  [ 
May  He  endow  us  with  clear  intellect ! 

1  The  first  two  lines  occnr  as  BhG.  13.  14  a,  b. 

2  That  is,  in  the  body,  cf.  Katha  5.  i  and  BhG.  5.  13. 

3  This  stanza^TA.  10.  10.  i  (=Mahanar.  io.  i,  or  in  the  Atharva  Recension 
.  3),  and  also,  with  slight  variation,  Katha  2.  20. 

403 


SVETASVATARA   UPANISHAD  [-4.8 

The  One  God  pantheistically  identified 

2.  That  surely  is  Agni  (fire).     That  is  Aditya  (the  sun). 
That  is  Vayu  (the  wind),  and  That  is  the  moon. 
That  surely  is  the  pure.     That  is  Brahma. 

That  is  the  waters.     That  is  Prajapati  (Lord  of  Creation). 

3.  Thou  art  woman.     Thou  art  man. 
Thou  art  the  youth  and  the  maiden  too. 
Thou  as  an  old  man  totterest  with  a  staff. 

Being  born,  thou  becomest  facing  in  every  direction.2 
4.  Thou  art  the  dark-blue  bird  and  the  green  [parrot]  with  red  eyes. 
Thou  hast  the  lightning  as  thy  child.     Thou  art  the  seasons  and 

the  seas.        «, 

Having  no  beginning,  thou  dost  abide  with  immanence, 
Wherefrom  all  beings  are  born. 

The  universal  and  the  individual  soul 

5    With  the  one  unborn  female,  red,  white,  and  black/ 
Who  produces  many  creatures  like  herself, 
There  lies  the  one  unboin  male4  taking  his  delight. 
Another  unborn  male5  leaves  her  with  whom  he  has  had  his 
delight. 

6.  Two  birds,  fast  bound  companions, 
Clasp  close  the  self-same  tree. 

Of  these  two,  the  one6  eats  sweet  fruit; 
The  other 7  looks  on  without  eating.8 

7.  On  the  self-same  tree  a  person,  sunken, 
Grieves  for  his  impotence,  deluded; 

When  he  sees  the  other,  the  Lord  (zs),  contented, 
And  his  greatness,  he  becomes  freed  from  sorrow.9 

The  ignorant  soul  in  the  illusion  of  a  manifold  universe 

8.  That  syllable  of  the  sacred  hymn  (re,  Rig- Veda)  whereon,  in 

highest  heaven, 
All  the  gods  are  seated — 

1  This  stanza -VS.  32.  i. 

2  This  stanza «  A V.  TO.  8.  27. 

3  That    is,    Nature,  Prakjiti,  with  three  constituent  Qualities  (guna),  namely 
Fineness  (sattvd),  Passion  (rajas),  and  Darkness  (tamos). 

*  The  cosmic  Person,  father  of  all  being. 

5  The  individual  soul,  or  experiencer. 

6  That  is,  the  individual  person.  7  That  is,  the  universal  Brahma. 

8  This  stanza  =  RV.  i.  164.  20  and  Mund.  3.  i.  i. 

9  This  stanza = Mund.  3.  i.  2. 

403  D  d  2, 


4,8-]  SVETASVATARA   UPANISHAD 

Of  what  avail  is  the  sacred  hymn  (re,  Rig- Veda)  to  him  who 

knows  not  That  ? 
They,  indeed,  who  know  That,  are  here  assembled.1 

9.  Sacred    poetry    (chandas),   the   sacrifices,   the   ceremonies,   the 

ordinances, 

The  past,  the  future,  and  what  the  Vedas  declare — 
This  whole   world  the  illusion-makei    (mqyin)  projects  out  of 

this  [Brahma]. 
And  in  it  by  illusion  (mayo)  the  other2  is  confined. 

10.  Now,  one  should  know  that  Nature    (Prakriti)  is  illusion 

(mayo), 

And  that  the   Mighty   Lord   (mahesvara)   is   the   illusion- 
maker  (may  in). 
This  whole  world  is  pervaded 
With  beings  that  are  parts  of  Him 

The  saving  knowledge  of  the  one,  kindly,  immanent 
supreme  God  of  the  universe 

TI.  The  One  who  rules  over  eveiy  single  souice, 

In  whom  this  whole  world  comes  together  and  dissolves, 
The  Lord  (twna),  the  blessing-giver,  God  (deva)  adorable — 
By  revering  Him  one  goes  for  ever  to  this  peace  (sanh\ 

12.  He  who  is  the  source  and  origin  of  the  gods, 

The  ruler  of  all,  Rudra  (the  Teirible),  the  gieat  seer, 

Who  beheld  the  Golden  Geim  (Hiranyagaibha)  when  he  was 

born — 
May  He  endow  us  with  clear  intellect ' a 

13.  Who  is  the  oveilord  of  the  gods, 

On  whom  the  worlds  do  rest, 
Who  is  lord  of  biped  and  quadruped  here — 
To  what  god  will  we  give  reverence  with  oblations  ? 4 

14.  More  minute  than  the  minute,  in  the  midst  of  confusion 
The  Creator  of  all,  of  manifold  forms, 
The  One  embracer  of  the  universe — 5 
By  knowing  Him  as  kmdh  (hva)  one  attains  peace  forever, 

1  This  stanza  =RV.  i.  164.  39. 

2  That  is,  the  individual  soul. 

3  This  stanza  =  3.  4  and  Mahanar.  10.  19  with  vanants. 

4  The  last  two  lines  =RV.  io.  121.  3  c,  d. 

5  The  third  line  =  3.  7  c  and  4.  16  c.     The  whole  stanza  recurs,  with  modifica- 
tions, as  5,  13. 

404 


SVETASVATARA   UPANISHAD         [-4.21 

15.  He  indeed  is  the  protector  of  the  world  in  time. 
The  overlord  of  all,  hidden  m  all  things, 

With  whom  the  seers  of  Brahma  and  the  divinities  are  joined 

in  union. 
By  knowing  Him  thus,  one  cuts  the  cords  of  death. 

16.  By  knowing  as  kindly  (siva)  Him  who  is  hidden  in  all  things, 
Exceedingly  fine,  like  the  cream  that  is  finer  than  butter, 
The  One  embracer  of  the  universe — 

By  knowing  God  (deva)  one  is  released  from  all  fetters. 

17.  That  God,  the  All-woiker,  the  Great  Soul  (mahatman), 
Ever  seated  in  the  heart  of  creatures, 

Is  framed  by  the  heart,  by  the  thought,  by  the  mind — 
They  who  know  That,  become  immortal.1 

1 8.  When  theie  is  no  daikness,2  then  there  is  no  day  or  night, 
Nor  being,  nor  non-being,  only  the  Kindly  One  (hva)  alone. 
That  is  the  Imperishable.     '  That  [is  the]  desirable  [splendor] 

of  Savitri  (the   Sun).33 
And  from  that  was  primeval  Intelligence  (jtrajna)  created. 

19.  Not  above,  not  across, 

Nor  in  the  middle  has  one  grasped  Him. 

There  is  no  likeness  of  Him 

Whose  name  is  Great  Glory  (mahad jtasas}* 

20.  His  form  is  not  to  be  beheld. 

No  one  soever  sees  Him  with  the  eye. 

They  who  thus  know  Him  with  heart  and  mind 

As  abiding  in  the  heart,  become  immortal.5 

Supplications  to  Rudra  for  favor 

21.  With  the  thought  'He  is  eternal!' 
A  certain  one  in  fear  approaches. 
O  Rudra,  that  face  of  thine  which  is  propitious — 
With  that  do  thou  protect  me  ever! 

1  Lines  b,  c,  £  =  3.  13  b,  c,  d.     Lines  c  and  d  also  =  Katha  6.  9  c,  d. 

2  tamos,  perhaps  metaphorically  as  well  as  literally.     That  is  ,  when  the  dark- 
ness of  ignorance  and  illusion  has  been  removed,  then  all  fluctuations  and  dis- 
tinctions aie  also  overpassed.     Undrfferenced  bliss  only  remains.     Compare  the 
similar  descriptions  at  Chand.  3   n.  3  and  8.  4   1-2. 

3  The  first  phrase  of  the  famous  Gayatri  Prayer,  RV.  3.  62.  TO. 

*  This  stanza=VS.  32.  2  c,  d  +  32.  3  a,  b ;  TA.  10.  1.2,  Mahanar.  I.  10* 
6  This  stanza  =  Katha  6.  9  and  Mahanar.  I    II  with  slight  variation. 

405 


4.aa-]         SVETASVATARA  UPANISHAD 

22    Injure  us  not  in  child  or  grandchild,  noi  in  life' 
Injure  us  not  in  cattle!     Injure  us  not  in  horses! 
Slay  not  our  strong  men  in  anger,  0  Rudra1 
With  oblations  ever  we  call  upon  thee.1 


FIFTH  ADHYAYA 
Brahma,  the  One  Gk>d  of  the  manifold  world 

1.  In  the  imperishable,  infinite,  supreme  Brahma  are  two  things; 
For  therein  are  knowledge  and  ignorance  placed  hidden. 
Now,  ignorance   is   a    thing   perishable,   but   knowledge   is    a 

thing  immortal. 
And  He  who  rules  the  ignorance  and  the  knowledge  is  another, 

2.  [Even]  the  One  who  rules  over  every  single  source, 
All  forms  and  all  sources; 

Who  bears  in  his  thoughts,  and  beholds  when  born, 

That  red  (kapila^)  seer  who  was  engendered  in  the  beginning. 

3.  That  God  spreads  out  each  single  net  [of  illusion]  manifoldly^ 
And  draws  it  together  here  in  the  world.3 

Thus  again,  having  created  his  Yatis,4  the  Lord  (zsa), 

The  Great  Soul  (maMtman),  exercises  universal  overlordship. 

4    As  the  illumining  sun  shines  upon 
All  regions,  above,  below,  and  acioss, 
So  that  One  God,  glorious,  adorable, 
Rules  over  whatever  creatures  are  born  from  a  womb. 

5.  The  source  of  all,  who  develops  his  own  natme, 
Who  brings  to  maturity  whatever  can  be  ripened. 
And  who  distributes  all  qualities  (guna) — 

Over  this  \\hole  world  mles  the  One. 

6.  That  which  is   hidden   in  the   secret  of  the  Vedas,  even  the 

Upanishads —  ' 

Brahma  knows  That  as  the  souice  of  the  sacred  word  (brahman]. 
The  gods  and  seers  of  old  who  knew  That, 
They,  [coming  to  be]  of  Its  nature,  verily,  have  become  immortal, 

1  This  stanza  =  RV.  i.  114.  8;  TS.  4.  5   10.  3  ;  and  VS.  16.  16  with  variations. 

2  The  reference  may  be  to   '  the  sage  Kapila,'  the  founder  of  the  Sankhya 
philosophy*    But  in  the  similar  stanza  4.  1 2  (compare  also  3,  4)  the  reference  is 
clearly  to  the  Demiurge  Hiranyagarbha,  '  The  Golden  Germ.7 

3  Literally,  <k  this  field.' 

4  *  Marshals';  literally,  'Exercisers'    According  to  RV.  10.  72.  7  they  were 
Demiurges  who  assisted  in  the  creation  of  the  world. 

406 


SVETASVATARA  UPANISHAD         [-5  13 

The  reincarnating  individual  soul 

7.  Whoever  has  qualities  (guna,  distinctions)  is  the  doer  of  deeds 

that  bring  recompense  ; 

And  of  such  action  surely  he  experiences  the  consequence. 
Undergoing   all   forms,    characterized   by  the   three   Qualities,1 

treading  the  three  paths,2 
The  individual  self8  roams  about 4  according  to  its  deeds  (karman), 

8    He  is  of  the  measure  of  a  thumb,  of  sun-like  appearance, 
When  coupled  with  conception  (samkalpa)  and  egoism  (ahamkard). 
But  with  only  the  qualities  of  intellect  and  of  self, 
The  lowei   [self]  appeais  of  the  size  of  the  point  of  an  a\\l 

9.  This  living  [self]  is  to  be  known  as  a  part 
Of  the  hundiedth  part  of  the  point  of  a  hair 
Subdivided  a  hundredfold; 

And  yet  it  partakes  of  infinity. 

10.  Not  female,  nor  yet  male  is  it; 
Nor  yet  is  this  neuter. 
Whatever  body  he  takes  to  himself, 
With  that  he  becomes  connected. 

i  r .  By  the  delusions  (moha)  of  imagination,  touch,  and  sight, 
And   by   eating,  drinking,    and   impregnation   there   is  a  birth 

and  development  of  the  self  (atman). 

According  unto  his  deeds  (karman)  the  embodied  one  successively 
Assumes  forms  in  various  conditions. 

12    Coarse  and  fine,  many  in  number, 

The  embodied  one  chooses  forms  according  to  his  own  qualities. 
[Each]  subsequent  cause  of  his  union  with  them  is  seen  to  be 
Because  of  the  quality  of  his  acts  and  of  himself. 

Liberation  through,  knowledge  of  the  One  G-od 

13.  Him  who  is  without  beginning  and  without  end,  in  the  midst 

of  confusion, 

The  Creator  of  all,  of  manifold  form, 
The  One  embracer  of  the  universe 5 — 
By  knowing  God  (devd)  one  is  released  from  all  fetters.6 

1  Namely,  pureness  (sattva),  passion  (rajas},  and  darkness  (tamos) 

2  Namely,  religiousness  (dkaima),  irreligiousness  (ad&arwa),  and  knowledge 
(jnana)      Cf.  gvet.  I.  4  d. 

s  Literally  i  ruler  of  the  vital  breaths  '  (pranadkipa) 
4  In  transmigration. 

D  This  third  line  =  3.  7  c;  4.  14  c,  4.  16  c. 

fc   fhe  fourth  line  of  this  stanza=  i.  8  d  ;  2    15  d  ,  4,  16  d  ;  6   13  d, 

407 


-]         SVETASVATARA   UPANISHAD 

14.  Him  who  is  to  be  apprehended  in  existence,  who  is  called 

'incoiporeal/ 
The  maker  of  existence   (bhava)  and   non-existence,  the 

kindly  one  (hva), 

God  (deva\  the  maker  of  the  creation  and  its  parts — 
They  who  know  Him,  have  left  the  body  behind. 


SIXTH  ADHYAYA 
The  One  God,  Creator  and  Lord,  in  and  over  the  world 

I.  Some  sages  discourse  of  inherent  natuie  (sva-bhavd) ; 
Others  likewise,  of  time.1     Deluded  men! 
It  is  the  greatness  of  God  in  the  world 
By  which  this  Brahma-wheel  is  caused  to  i  evolve. 

2    He  by  whom  this  whole  world  is  constantly  enveloped 

Is  intelligent,  the  author  of  time,  possessor  of  qualities  (gunin), 

omniscient. 

Ruled  o'er  by  Him,  [his]  work  (karmaii)*  i  evolves — 
This  which  is  regarded  as  eaith,  watei,  fire,  air,  and  space  1 s 
5.  He  creates  this  woik,  and  rests  again. 

Having  entered  into  union  (yoga)  with  principle  (tativa)  after 

principle, 

With  one,  with  two,  with  three;  or  with  eight,4 
With  time,  too,  and  the  subtile  qualities  of  a  self— 

4.  He  begins  with  works  which  are  connected  with  qualities  (guna\ 
And  distributes  all  existences  (bhdva)? 
In  the  absence  of  these  (qualities)  there  is  a  disappearance  of 

the  work  that  has  been  done. 
[Yet]   in   the  destruction  of  the  work  he  continues   essentially 

other  [than  it]. 

1  As  the  First  Cause— as  in  i.  2.     See  Introduction,  p.  8. 

2  That  is,  the  woi  Id. 

8  The  same  list  of  five  cosmic  elements  as  in  2.  12  b. 

4  That  is,  the  principles  as  arranged  in  groups  by  systematized  Sankhya 
philosophy  :  the  sole  principle—the  Person  (Purusha)  ,  dual  principles— the 
Unmamfest  (avyaktd)  and  the  Manifest "  (z^fl&a)  ;  tuple  principles— the  three 
Qualities  (gtma\  i.  e.  Pureness  (sattva),  Passion  (rajas),  and  Darkness  (tamas)\ 
eight  principles— the  five  cosmic  elements  together  with  mind,  intellect,  and 
self-consciousness  (so  enumerated,  e.  g  ,  at  BhG  7.  4.) 

6  Compare  the  similar  line  5.  5  c. 

40  8 


SVETASVATARA  UPANISHAD         [-6.15 

5.  The  beginning,  the  efficient  cause  of  combinations, 

He  is  to  be   seen   as  beyond  the   three   times  (kala),1   without 

parts  (a-kala]  too  I 

Worship  Him  as  the  manifold,  the  origin  of  all  being, 
The   adorable   God  who   abides  in   one's  own   thoughts,   the 

primeval. 

6.  Higher  and  other  than  the  woild-tree,2  time,  and  forms 
Is  He  from  whom  this  expanse  proceeds. 

The   bringer  of  right   (dharma),   the   remover  of  evil  (papa), 

the  lord  of  piosperity — 
Know   Him  as  in  one's  own  self  (atma-stha),  as  the  immortal 

abode  of  all. 

7.  Him  who  is  the  supreme  Mighty  Loid  (mahesvara)  of  lords, 

The  supreme  Divinity  of  divinities, 

The  supreme  Ruler  of  rulers,  paramount. 

Him  let  us  know  as  the  adorable  God,  the  Lord  (z$)  of  the  world. 
S.  No  action  or  organ  of  his  is  found ; 

Theie  is  not  seen  his  equal,  nor  a  superior. 

His  high  power  (sakfi)  is  revealed  to  be  various  indeed ; 

And  innate  is  the  working  of  his  intelligence  and  strength. 

9.  Of  Him  there  is  no  ruler  in  the  \\orld, 

Nor  loid ;  nor  is  there  any  mark  (hnga]  of  Him. 

He  is  the  Cause  (kdrana),  loid  of  the  lords  of  sense-organs. 

Of  Him  theie  is  no  progenitor,  nor  bid. 

jo.  The  one  God  who  covers  himself, 
Like  a  spider,  with  threads 
Produced   from   Primary  Matter  (pradhana),  according  to   his 

own  nature  (sva&Mvafas) — 
May  He  grant  us  entiance  into  Biahma  ! 

11.  The  one  God,  hidden  in  all  things, 
All-pervading,  the  Inner  Soul  of  all  things, 

The  overseer  of  deeds  (fcarmari),  in  all  things  abiding, 

The  witness,  the  sole  thinker,8  devoid  of  qualities  (mr-guna), 

12.  The  one  controller  of  the  inactive  many, 
Who  makes  the  one  seed  manifold — 

The  wise  who  perceive  Him  as  standing  in  one's  self — 
They,  and  no  others,  have  eternal  happiness.4 

1  That  is,  without  past,  present,  or  future — asm  Mand.  i. 

2  Which  is  described  in  Katha  6   i. 

3  Reading  cetta  instead  of  the  tautologous  ceta, '  observer.1 

*  This  stanza  =  Katha  5.  12  with  slight  variation  in  a  and  b. 
409 


6.  i3~]         SVETASVATARA   UPANISHAD 

13.  Him  who  is  the  constant  among  the  inconstant,  the  intelligent 

among  intelligences, 

The  One  among  many,  who  grants  desires,1 
That    Cause,    attainable    by    disci  immation    and    abstraction 

(sankhya-yoga) — 
By  knowing  God,  one  is  released  fiom  all  fetteis!2 

14.  The  sun  shines  not  there,  nor  the  moon  and  stars; 
These  lightnings  shine  not,  much  less  this  [earthly]  fire! 
After  Him,  as  He  shines,  doth  eveiy thing  shine. 

This  whole  world  is  illumined  with  his  light.3 

15.  The  one  soul  (hamsa)  in  the  midst  of  this  woild — 

This  indeed  is  the  fire  which  has  entered  into  the  ocean. 
Only  by  knowing  Him  does  one  pass  over  death. 
There  is  no  other  path  for  going  there.4 

1 6.  He  who  is  the  maker  of  all,  the  all-knower,  self-sourced, 
Intelligent,  the  author  of  time,  possessor  of  qualities,  omniscient,5 
Is  the  ruler  of  Primary  Matter  (pradhdna)   and  of  the  spirit 

(ksetra-jna),  the  lord  of  qualities  (guna), 

The  cause  of  transmigration  (samsara)  and  of  liberation  (??iofaa), 
of  continuance  and  of  bondage. 

17.  Consisting  of  That,  immortal,  existing  as  the  Lord, 
Intelligent,  omnipresent,  the  guardian  of  this  world, 
Is  He  who  constantly  rules  this  world. 

There  is  no  other  cause  found  for  the  mlmg. 

1 8    To  Him  who  of  old  creates  Brahma, 

And  who,  verily,  deliveis  to  him  the  Vedas — 

To  that  God,  who  is  lighted  by  his  own  intellect,6 

Do  I,  being  desirous  of  liberation,  resort  as  a  shelter — 

19.  To  Him  who   is  without  parts,  without   activity,  tranquil 

(fan  fa), 

Irreproachable,  spotless, 
The  highest  bridge  of  immortality, 
Like  a  fire  with  fuel  buined.7 


1  These  first  two  lines  =  Katha  5.  13  a  and  b. 

2  The  last  line  of  the  stanza  is  repeated  at  5   13  d,  etc. 

3  This  stanza  =  Katha  5.  15  and  Mund.  2.  2,  10. 

4  The  last  two  lines  =  3,  8.  c,  d  and  VS.  31.  18  c,  d. 

5  This  line  =  6.  2  b. 

6  Or,  '  who  is  the  light  of  self-knowledge ' ;  or,  according  to  the  variant  reading 
atma-buddhi-prasadam, '  who  through  his  own  grace  lets  himself  be  known.' 

7  Cf.  Katha  4.  1 3  b,  *  Like  a  light  without  smoke.' 

410 


SVETASVATARA   UPANISHAD         [-6.23 

20.  When  men  shall  roll  up  space 
As  it  were  a  piece  of  leather,1 
Then  will  theie  be  an  end  of  evil 
Apart  from  knowing  God ! 

Epilogue 

By  the  efficacy  of  his  austerity  and  by  the  giace  of  God  (deva- 

prasada) 

The  wise  £vetasvatara  in  proper  manner  declared  Brahma 
Unto  the  ascetics  of  the  most  advanced  stage  as   the   supreme 

means  of  purification — 
This  which  is  well  pleasing  to  the  company  of  seers. 

The  conditions  for  receiving  this  knowledge 

22.  The  supreme  mysteiy  in  the  Veda's  End  (Vedanta), 
Which  has  been  declared  in  former  time, 

Should  not  be  given  to  one  not  tranquil, 

Nor  again  to  one  who  is  not  a  son  or  a  pupil.3 

23.  To  him  who  has  the  highest  devotion  (bhakti)  for  God, 
And  for  his  spiritual  teacher  (guru)  even  as  foi  God, 
To  him  these  matters  which  have  been  declared 
Become  manifest  [if  he  be]  a  gieat  soul  (maMfman) — 

Yea,  become  manifest  [if  he  be]  a  great  soul  ! 

1  That  is,  when  the  impossible  becomes  possible. 

2  Similar  restrictions  are  imposed  at  Bnh.  6.  3,  12  and  Maitn  6.  29. 


411 


MAITRI    UPANISHAD 

FIRST  PRAPATHAKA 

Meditation  upon  the  Soul  (Atman), 
the  essence  and  the  true  completion  of  religious  sacrifice 

1.  That  which  for  the  ancients  was  [merely]  a  building  up 
[of  sacrificial  fires]  was,  verily,  a  sacrifice  to  Brahma.1     There- 
fore with  the  building  of  these  sacrificial  fires  the  sacrificer 
should  meditate  upon  the  Soul  (Atman).     So,  verity,  indeed, 
does  the  sacrifice  become  really  complete  and  indeficient. 

Who  is  he  that  is  to  be  meditated  upon  ? 
He  who  is  called  Life  (prdnd)  \ 
A  tale  thereof: — 

The  ascetic  king  Brihadratha,  being  offered  a  boon, 
chooses  knowledge  of  the  Soul  (Atman) 

2.  Verily,  a  king,  Brihadratha  by  name,  after  having  estab- 
lished his  son  in  the  kingdom,  reflecting  that  this  body  is  non- 
eternal,  reached  the  state  of  Indifference  towards  the  world 
(vairagycfy)  and  went  forth  into  the  forest.     There  he  stood, 
performing  extreme  austerity,  keeping  his  arms  erect,  looking 
up  at  the  sun. 

At  the  end  of  a  thousand  [days]  2  there  came  into  the 
presence  of  the  ascetic,  the  honorable  knower  of  the  Soul 
(Atman),  Sakayanya,  like  a  smokeless  fire,  burning  as  it  were 
with  glow.  '  Arise !  Arise  !  Choose  a  boon  ! '  said  he  to  the 
king. 

He  did  obeisance  to  him  and  said :  c  Sir,  I  am  no  knower  of 
the  Soul  (Atman),  You  are  one  who  knows  its  true  nature,  we 
have  heard.  So,  do  you  tell  us.' 

*  Such  things  used  to  occur !     Very  difficult  [to  answer]  is 

1  Or  the  meaning  may  be :  f  The  building  up  of  the  previous  [sacrificial  fires, 
described  in  the  antecedent  Maitrayam  Samhita,]  was  verily  a  sacrifice  to  Brahma/ 

2  The  commentator  Ramatirtha  supplies  c  years.' 


MAITRI  UPANISHAD  [-!.4 

this  question!     Aikshvaka,  choose  other  desires !'  said  Saka- 
yanya. 

With  his  head  touching  that  one's  feet,  the  king  uttered 
this  speech : — 

Pessimistically  he  rejects  evanescent  earthly  desires, 
and.  craves  only  liberation  from  reincarnate  existence 

3.  <  Sir,   in  this  ill-smelling,  unsubstantial  body,  which  is 
a  conglomerate  of  bone,  skin,  muscle,  marrow,  flesh,  semen, 
blood,   mucus,   tears,    rheum,   feces,  urine,    wind,    bile,    and 
phlegm,  what  is  the  good  of  enjoyment  of  desires?     In  this 
body,    which    is    afflicted   with   desire,   anger,    covetousness, 
delusion,    fear,     despondency,    envy,    separation    from     the 
desirable,  union  with  the  undesirable,  hunger,  thirst,  senility, 
death,  disease,  sorrow,  and  the  like,  what  is  the  good  of  enjoy- 
ment of  desires  ? 

4.  And  we  see  that  this  whole  world  is  decaying,  as  these 
gnats,  mosquitoes,  and  the  like,  the  grass,  and  the  trees  that 
arise  and  perish. 

But,  indeed,  what  of  these?  There  are  others  superior, 
great  warriors,  some  world-rulers,  Sudyumna,  Bhuridyumna, 
Indradyumna,  Kuvalayasva,  Yauvanasva,  Vadhr^asva,  Asvapati^ 
Sasabindu,  Hariscandra,  Ambarlsha,  Nahusha,  Saryati,  Yayati* 
Anaranya,  Ukshasena,  and  the  rest;  kings,  too,  such  as 
Marutta,  Bharata,  and  others.  With  a  crowd  of  relatives 
looking  on,  they  renounced  great  wealth  and  went  forth  from 
this  world  into  that. 

But,  indeed,  what  of  these?  There  are  others  superior. 
We  see  the  destruction  of  Gandharvas  (demigods),  Asuras 
(demons),  Yakshas  (sprites),  Rakshasas  (ogres),  Bhutas  (ghosts), 
spirit-bands,  goblins,  serpents,  vampires,  and  the  like. 

But,  indeed,  what  of  these  ?  Among  Bother  things,  there 
is  the  drying  up  of  great  oceans,  the  falling  away  of  mountain 
peaks,  the  deviation  of  the  fixed  pole-star,  the  cutting  of  the 
wind-cords  [of  the  stars],  the  submergence  of  the  earth,  the 
retreat  of  the  celestials  from  their  station. 

In  this  sort  of  cycle  of  existence  (samsara)  what  is  the 
good  of  enjoyment  of  desires,  when  after  a  man  has  fed  on 
them  there  is  seen  repeatedly  his  return  here  to  earth  ? 

413 


i.  4-]  MAITRI   UPANISHAD 

Be  pleased  to  deliver  me.  In  this  cycle  of  existence  I  am 
like  a  frog  in  a  waterless  well.  Sir,  you  are  our  way  of 
'escape — yea,  you  are  our  way  of  escape  ' ' 

SECOND  PRAPATHAKA 
Sakayanya's  instruction  concerning  the  Soul  (Atman) l 

1.  Then   the  honorable   Sakayanya,  well  pleased,  said   to 
the  king  •  '  Great  king  Brihadratha,  banner  of  the  family  of 
Ikshvaku,  speedily  will  you  who  are  renowned  as  "  Swift  Wind  " 
(Marut)  attain  your   purpose  and  become  a  knowei   of  the 
Soul  (Atman) ! 

This  one,  assuredly,  indeed,  is  your  own  self  (dtman}J 
' Which  one  is  it,  Sir?3 
Then  he  said  to  him  : — 

The  Soul — a  self-luminous,  soaring  being,  separable 
from  the  body,  identical  with  Brahma 

2.  £  Now,  he  who,  without  stopping  the  respiration,  goes 
aloft  and  who,  moving  about,  yet  unmoving,  dispels  dark- 
ness— he    is  the   Soul    (Atman).     Thus   said   the   honorable 
Maitri.    For  thus  has  it  been  said 2 :  "  Now,  that  serene  one  who, 
rising  up  out  of  this  body,  reaches  the  highest  light  and  appears 
with  his  own  form— he  is  the  Soul  (Atman),"  said  he.     "  That 
is  the  immortal,  the  fearless.     That  is  Brahma." 

The  unqualified  Soul,  the  driver  of  the  unintelligent 
bodily  vehicle 

3.  Now,  indeed,  O  king,  this  is  the  Brahma-knowledge,  even 
the  knowledge  contained  in  all  the  Upanishads,  as  declared  to 
us  by  the  honorable  Maitri.     I  will  narrate  it  to  you. 

Now,  the  Valakhilyas  are  reputed  as  free  from  evil,  of  re- 
splendent glory,  living  in  chastity.  Now,  they  said  to  Kratu 
Prajapati 3 :  "  Sir,  this  body  is  like  a  cart  without  intelligence 
(a-cetana).  To  what  supersensuous  being,  forsooth,  belongs 
such  power  whereby  this  sort  of  thing  is  set  up  in  the 

1  The  particular  course  of  instruction  here  begun  continues  through  6.  28. 

2  Chand,  8.  3.  4. 

3  Sakayanya's  report  of  this  conversation  between  the  Valakhilyas  and  Prajapati 
continues  to  the  end  of  4.  6. 

414 


MAITRI   UPANISHAD  [-a.  6 

possession  of  this  sort  of  intelligence?     Or,  in  other  words, 
who  is  its  driver?     Sir,  tell  us  what  you  know ! " 
Then  he  said  to  them : — 

4.  "  He,  assuredly,  indeed,  who  is  reputed  as  standing  aloof, 
like  those  who,  among  qualities,  abstain  from  intercourse  with 
them — He,  verily,  is   pure,  clean,  void,  tranquil,  breathless, 
selfless,  endless,  undecaying,  steadfast,  eternal,  unborn,  independ- 
ent.    He  abides  in  his  own  greatness.     By  him  this  body  is 
set  up  in  possession  of  intelligence  ;  or,  In  other  words,  this 
very  one,  verily,  is  its  driver." 

Then  they  said:  "Sir,  how  by  this  kind  of  indifferent 
being  is  this  sort  of  thing  set  up  in  possession  of  intelligence  ? 
Or,  in  other  words,  how  Is  this  one  its  driver  ?  " 

Then  he  said  to  them  : — 

Every  intelligent  person  a  partial  mdividnation  of  the 
supersensuous,  self-limiting  Person 

5.  "  Verily,  that  subtile,  ungraspable,  invisible  one,  called  the 
Person,  turns  in  here  [In  the  body]  with  a  part  [of  himself] 
without    there    being   any   previous  awareness,  even  as  the 
awakening  of  a  sleeper  takes  place  without  there  being  any 
previous  awareness, 

Now,  assuredly,  indeed,  that  part  of  Him  is  what  the 
intelligence- mass  here  in  every  person  'is— the  spirit  (ksetra- 
jna,  £  knower-of-the-body ')  which  has  the  marks  of  concep- 
tion, determination,  and  self-conceit  (abhimancc),  Prajapati 
(Lord  of  Creation)  under  the  name  of  individuality.1 

By  Him,  as  intelligence,  this  body  is  set  up  in  possession  of 
intelligence  ;  or,  in  other  words,  this  very  one  is  its  driver." 

Then  they  said  :  "  Sir,  if  by  this  kind  of  indifferent  being 
this  kind  of  body  Is  set  up  in  possession  of  intelligence,  still 
how,  in  other  words,  Is  this  one  Its  driver  ? " 

Then  he  said  to  them : — 

The  primeval  Person  progressively  differentiated  him- 
self into  [a]  inanimate  beings,  [b]  the  five  physiological 
functions,  [c]  the  human  person,  [d]  a  person's  functions 

6.  "Verily,  in  the  beginning  Prajapati  stood  alone.     He  had 

1  The  Sanskrit  word  vi&a,  the  ordinary  word  for  '  everyone/  is  doubtless  used 
here  in  its  individual,  as  well  as  in  its  collective,  reference. 

415 


a.  6-]  MAITRI  UPANISHAD 

no   enjoyment,  being   alone.     He  then,  by  meditating  upon 
himself  (atmanam),  created  numerous  offspring. 

[a]  He  saw  them  inanimate  and  lifeless,  like  a  stone^  stand- 
ing like  a  post.     He  had  no  enjoyment.     He  then  thought  to 
himself-  '  Let  me  enter  within,  in  order  to  animate  them.' 

[b]  He  made  himself  like  wind  and  sought  to  enter  within. 
As  one,  he  was  unable.     So  he  divided  himself  fivefold — he 
who  is  spoken  of  as  the  Prana  breath,  the  Apana  breath,  the 
Samana  breath,  the  Udana  breath,  the  Vyana  breath. 

Now,  that  breath  which  passes  up — that,  assuredly,  is  the 
Prana  breath.  Now,  that  which  passes  down — that,  assuredly, 
is  the  Apana  breath.  Now,  that,  verily,  by  which  these  two 
are  supported — that,  assuredly.,  is  the  Vyana  breath.  Now, 
that  which  conducts  into  the  Apana  breath  [what  Is]  the 
coarsest  element  of  food  and  distributes  (sam-a-nayatt)  in  each 
limb  [what  is]  the  most  subtile — that,  assuredly,  is  named  the 
Samana  breath.  It  is  a  higher  form  of  the  Vyana  breath,  and 
between  them  is  the  production  of  the  Udana  breath.  Now, 
that  which  f  belches  forth  and  swallows  down  what  has  been 
drunk  and  eaten ' — that,  assuredly,  is  the  Udana  breath. 

[e]  Now,  the  Uparhsu  vessel  is  over  against  the  Antaryama 
vessel,  and  the  Antaryama  vessel  over  against  the  Uparhsu 
vessel.  Between  these  two,  God  (deva)  generated  heat.  The 
heat  is  a  person,1  and  a  person  is  the  universal  fire  (Agni 
VaisVanara)  It  has  elsewhere 2  been  said  :  c  This  is  the 
universal  fire,  namely  that  which  is  here  within  a  person, 
by  means  of  which  the  food  that  is  eaten  is  cooked.  It  is  the 
noise  thereof  that  one  hears  on  covering  the  ears  thus.3  When 
he  [i.  e.  a  person]  is  about  to  depart,  one  hears  not  this  sound/ 

£  He,  verily,  having  divided  himself  fivefold,  is  hidden  away 
in  secret — He  who  consists  of  mind,  whose  body  is  life  (frana), 
whose  form  is  light,  whose  conception  is  truth,  whose  soul  is 
space.3  4 

1  According  to  the  commentator,  the  Prana  and  Apana  breaths  are  heie  com- 
pared to  the  two  vessels,  Upamsu  and  Antaryama,  which  stand  on  eithei  side  of  the 
central  altar  at  the  Soma  sacrifice  ,  and  a  person  is  compared  to  the  heat  produced 
between  the  two. 

2  Bnh  5.  9,    A  similar  idea  is  found  in  Chand.  3.  13.  8. 

3  Deictically. 

4  Repeated  from  Chand.  3.  14  2. 

416 


MAITRI    UPANISHAD  [-3.  i 

[d]  Verily,  not  having  attained  his  purpose,  He  thought  to 
himself  from  within  the  heart  here  :  *  Let  me  enjoy  objects/ 
Thence,  having  pierced  these  openings,  He  goes  forth  and 
£  enjoys  objects  with  five  reins.'  These  reins  of  his  are  the 
organs  of  perception.  His  steeds  are  the  organs  of  action. 
The  body  is  the  chariot  The  charioteer  is  the  mind.  The 
whip  is  made  of  one's  character  (prakrtt-maya).  By  Him 
forsooth  driven,  this  body  goes  around  and  around,  like  the 
wheel  [driven]  by  the  potter  So,  this  body  is  set  up  in 
possession  of  consciousness ;  or,  In  other  words,  this  very  one 
is  its  driver. 

But  the  Soul  itself  is  non-active,  unqualified,  abiding 

7.  Verily,  this  Soul  (Atman) — poets  declare — wanders  here 
on  earth  from  body  to  body,  unovercome,  as  it  seems,  by  the 
bright  or  the  dark  fruits  of  action.  He  who  on  account  of  his 
unmanifestness,  subtilty,  imperceptibility,  incomprehensibility, 
and  selflessness  is  [apparently]  unabiding  and  a  doer  in  the 
unreal — he^truly,  is  not  a  doer,  and  he  is  abiding.  Verily,  he 
is  pure,  steadfast  and  unswerving,  stainless,  unagitated,  desire- 
less,  fixed  like  a  spectator,  and  self-abiding.  As  an  enjoyer  of 
righteousness,  he  covers  himself  (dtmdnam)  with  a  veil  made 
of  qualities ;  [but]  he  remains  fixed — yea,  he  remains  fixed  ! " 

THIRD  PRAPATHAKA 

The  great  Soul, 
and  the  individual,  suffering,  transmigrating  soul 

i.  Then  they  said  :  "  Sir,  if  thus  you  describe  the  greatness 
of  this  Soul  (Atman),  theie  is  still  another,  different  one.  Who 
is  he,  called  soul  (dtmaii),  who,  being  overcome  by  the  bright 
or  the  dark  fruits  of  action  (karman),  enters  a  good  or  an  evil 
womb,  so  that  his  course  is  downward  or  upward  and  he 
wanders  around,  overcome  by  the  pairs  of  opposites  (dvan- 
dvd)  ? " 

The  soul  that  is  subject  to  elements  and  qualities, 
confused  and  self-conceited,  suffers  and  transmigrates 

a.  [Then  he  said  :]  "  There  is  indeed  another,  different  soul, 
called  £  the  elemental  soul '  (bhutatman) — he  who,  being  over- 

417  Ee 


3.  a-]  MAITRI  UPANISHAD 

come  by  the  bright  or  the  dark  fruits  of  action,  enters  a  good 
or  an  evil  womb,  so  that  his  course  is  downward  or  upward 
and  he  wanders  around,  overcome  by  the  pairs  of  opposites. 

The  further  explanation  of  this  is  • — 

The  five  subtile  substances  (tan-matra) l  are  spoken  of  by 
the  word  '  element '  (bhuta).  Likewise,  the  five  gross  elements 
(mahd-bhutd)  are  spoken  of  by  the  word  'element/  Now,  the 
combination  of  these  is  said  to  be  '  the  body'  (sarlra)  Now, 
he,  assuredly,  indeed,  who  is  said  to  be  in  '  the  body J  is  said  to 
be  'the  elemental  soul.5  Now,  its  immortal  soul  (dtman)  is 
like  £  the  drop  of  water  on  the  lotus  leaf/  2 

This  [elemental  soul],  verily,  is  overcome  by  Nature's  (pra- 
krti)  qualities  (guna). 

Now,  because  of  being  overcome,  he  goes  on  to  confusedness ; 
because  of  confusedness,  he  sees  not  the  blessed  Lord  (prabhu), 
the  causer  of  action,  who  stands  within  oneself  (atma-stha). 
Borne  along  and  defiled  by  the  stream  of  Qualities  (gzma), 
unsteady,  wavering,  bewildered,  full  of  desire,  distracted,  this 
one  goes  on  to  the  state  of  self-conceit  (abhimanatvd).  In 
thinking  '  This  is  I '  and  '  That  is  mine/  he  binds  himself 
with  his  self,  as  does  a  bird  with  a  snare. 

Consequently  (ami)  f  being  overcome  by  the  fruits  of  his 
action,  he  enteis  a  good  or  an  evil  womb,  so  that  his  course  is 
downward  or  upward  and  he  wanders  around,  overcome  by 
the  pairs  of  opposites/  " 

"Which  one  is  this  ?" 

Then  he  said  to  them  : — 

The  inner  Person  remains  unaffected  in  the 

elemental  soul's  transformations 

3.  "Now,  it  has  elsewhere  been  said3:  c Verily,  he  who  is 
the  doer  is  the  elemental  soul.  The  causer  of  action  through 
the  organs  is  the  inner  Person.  Now,  verily,  as  a  lump  of  iron, 
overcome  by  fire  and  beaten  by  workmen,  passes  over  into 
a  different  form— so,  assuredly,  indeed,  the  elemental  sxjul, 

1  This  is  probably  the  earliest  occurrence  of  the  word  in  Sanskrit  literature. 
For  an  exposition  of  the  doctrine,  consult  Garbe's  Die  Samkhy  a- Philosophy, 
pp.  236-239. 

2  That  is,  it  is  unaffected  ;  for  the  simile  see  Chand.  4.  14.  3. 

3  So  again  in  Manaya-  Dharma  Sastra  12.  12. 

418 


MAITRI  UPANISHAD  [-3.5 

overcome  by  the  inner  Person  and  beaten  by  Qualities,  passes 
over  into  a  different  form.  The  mode  of  that  different  form, 
verily,  has  a  fourfold  covering/  is  fourteenfold,2  is  transformed 
in  eighty-four3  different  ways,  is  a  host  of  beings.  These 
varieties,  verily,  are  driven  by  the  Person,  like  "the  wheel  by 
the  potter."  Now,  as,  when  a  lump  of  iron  is  being  hammered, 
the  fire  [in  it]  is  not  overcome,  so  that  Person  is  not  overcome. 
This  elemental  soul  (bhutdtman)  is  overcome  (abhibhuta) 
because  of  its  attachment  [to  Qualities]/ 

The  body  a  loathsome  conglomerate 

4.  Now,  it  has  elsewhere  been  said  :  *  This  body  arises  from 
sexual  intercourse.    It  passes  to  development  in  hell[-darkness] 
(niraya)**  Then  it  comes  forth  through  the  urinary  opening.   It 
is  built  up  with  bones  ;  smeared  over  with  flesh  ;  covered  with 
skin;    filled  full  with  feces,  urine,  bile,  phlegm,  marrow,  fat, 
grease,  and  also  with  many  diseases,  like  a  treasure-house  with 
wealth/ 

The  overcoming  and  transforming  effects  of  the  dark 
and  of  the  passionate  qualities 

5.  Now,  it  has  elsewhere  been  said  :  <  The  characteristics  of 
the    Dark  Quality  (tamos)   are  delusion,  fear,  despondency, 
sleepiness,  weariness,  heedlessness,  old  age,  sorrow,  hunger, 
thirst,  wretchedness,    anger,  atheism    (nastikyd),    ignorance, 
jealousy,  cruelty,  stupidity,  shamelessness,  religious  neglect, 
pride,  unequableness. 

The  characteristics  of  the  Passionate  Quality  (rajas),  on  the 
other  hand,  are  inner  thirst,  affection,  emotion,  covetousness, 
maliciousness,  lust,  hatred,  secretiveness,  envy*  insatiability, 
unstead  fastness,  fickleness,  distraqtedness,  ambitiousness, 
acquisitiveness,  favoritism  towards  friends,  dependence  upon 

1  Referring  either,  as  in  6,  28  and  again  in  6.  38,  to  the  doctrine  of  the  four 
sheaths  (W»),  namely  food,  breath,  mind,  and  knowledge  (the  same  characteristics 
of  f~nr  different  selves  are  mentioned  in  Tait.  2. 1-4),  or,  according  to  the  Scholiastr 
to  the  four  forms  of  animal  life,  characterized  as  born  alive,  bom  from  an  egg^ 
born  from  moisture,  bom  from  a  germ  (Ait.  5,  3). 

2  Referring  to  the  fourteen  classes  of  beings,  Sankhya-Kanka  53,  or  to  the  four- 
teen worlds  of  the  Vedantasara  139—50  Deussen  interpiets* 

3  Meaning  probably  merely  *  very  many/ 

4  That  is,  in  the  womb. 

419  E e % 


3  5-]  MAITRI   UPANISHAD 

surroundings,  hatred  in  regard  to  unpleasant  objects  of  sense, 
overfondness  in  regard  to  pleasant  objects,  sourness  of  utterance, 
gluttonousness.  With  these  this  elemental  soul  (bhutdtman)  is 
filled  full ;  with  these  it  is  '*  overcome"  (abhibhuta).  Therefore 
it  undergoes  different  forms — yea,  it  undergoes  different 
forms ! ' » 


FOURTH  PRAPATHAKA 

The  rule  for  the  elemental  soul's  complete  union 
with  the  Soul  at  death 

1.  Then,    indeed,    assuredly,    those    chaste    [Valakhilyas], 
exceedingly  amazed,  united  and  said  :  "  Sir,  adoration  be  to 
you  !     Instruct  us  further.     You   are  our   way  [of  escape]. 
There  is  no  other. 

What  is  the  rule  (vidhi)  for  this  elemental  soul,  whereby,  on 
quitting  this  body,  it  may  come  to  complete  union  (sdyujya) 
with  the  Soul  (Atman)  ? " 

Then  he  said  to  them  : — 

The  miserable  condition  of  the  individual  Soul 

2.  "Now,  it  has  elsewhere  been  said:  'Like  the  waves  in 
great  rivers,  there  is  no  turning  back  of  that  which  has  pre- 

-viously  been  done.  Like  the  ocean  tide,  hard  to  keep  back  is 
the  approach  of  one's  death.  Like  a  lame  man — bound  with 
the  fetters  made  of  the  fruit  of  good  and  evil  (sad-asad) ;  like 
the  condition  of  one  in  prison — lacking  independence  ;  like  the 
condition  of  one  in  the  realm  of  death — in  a  condition  of  great 
fear ;  like  one  intoxicated  with  liquor — intoxicated  with 
delusion  (mo/ia) ;  like  one  seized  by  an  evil  being— rushing 
hither  and  thither  ;  like  one  bitten  by  a  gi  eat  snake — bitten  by 
objects  of  sense ;  like  gross  darkness — the  darkness  of  passion  ; 
like  jugglery  (indrajdld)— consisting  of  illusion  (mdyd-maya) ; 
like  a  dream— falsely  apparent  •  like  the  pith  of  a  banana- 
tree—unsubstantial  ;  like  an  actor— in  temporary  dress  ;  like 
a  painted  scene— falsely  delighting  the  mind.1 
Moreover  it  has  been  said  :— 

420 


MAITRI  UPANISHAD  [-44 

Objects  of  sound  and  touch  and  sense 

Aie  worthless  objects  in  a  man. 

Yet  the  elemental  soul  through  attachment  to  them 

Remembeis  not  the  highest  place. 

The  antidote  :  study  of  the  Veda,  performance  of 
one's  own  duty,  and  austerity 

3.  The  antidote,  assuredly,  indeed,  for  this  elemental  soul 
(bhutatman)   is   this:    study  of  the  knowledge  of  the  Veda, 
and  pursuit  of  one's  regular  duty.     Pursuit  of  one's  regular 
duty,  in  one's  own  stage  of  the  religious' life — that,  verily,  is  the 
\  ule  !     Other  rules  are  like  a  bunch  of  grass.      With  this,  one 
tends  upwards  ;  otherwise,  downwards.      That  is  one's  regular 
duty,  which  is  set  forth' in  the  Vedas.     Not  by  transgressing 
one's  regular  duty  does  one  come  into  a  stage  of  the  religious 
life.      Some  one  says:  'He  is  not  in  any  of  the  stages  of  the 
religious  life !   Verily,  he  is  one  who  practises  austerity  ! '   That 
is  not  proper.      [However],  if  one  does  not  practise  austerity, 
there  is  no  success  in  the  knowledge  of  the  Soul  (At  man),  nor 
perfection  of  works.     For  thus  has  it  been  said : — 

;Tis  goodness  (sattva)  fiom  austerity  (tapa$\ 
And  mind  from  goodness,  that  is  won ; 
And  from  the  mind  the  Soul  is  won; 
On  winning  whom,  no  one  leturns. 

Knowledge  of  Brahma,  austerity,  and  meditation : 
the  means  of  union  with  the  Soul 

4.  *  Brahma  is ! '  says  he  who  knows  the  Brahma-knowledge, 
c  This  is  the  door  to  Brahma ! '  says  he  who  becomes  free  of 

evil  by  austerity. 

c  Om  is  the  greatness  of  Brahma ! '  says  he  who,  completely 
absorbed,  meditates  continually. 

Therefore,  by  knowledge  (vidya),  by  austerity  (tapas),  and 
by  meditation  (cinta)  Brahma  is  apprehended. 

He  becomes  one  who  goes  beyond  [the  lower]  Brahma,  even 
to  the  state  of  supreme  divinity  above  the  gods ;  he  obtains 
a  happiness  undecaying,  unmeasured,  free  from  sickness — 
he  who,  knowing  this,  reverences  Brahma  with  this  triad 
[i,  e.  knowledge,  austerity,  and  meditation]. 

421 


4.4-]  MAITRI  UPANISHAD 

So  when  this  chariot-rider l  is  liberated  from  those  things 
wherewith  he  was  filled  full  and  overcome,  then  he  attains 
complete  union  (sayujya)  with  the  Atman  (Soul)." 

Worship  of  the  various  popular  gods  is  permissible  and 
rewarding,  but  temporary  and  inferior 

5.  Then  they  said  :  "  Sir,  you  are  the  explainer  1  You  are  the 
explainer  1 2     What  has  been  said  has  been  duly  fixed  in  mind 
by  us. — Now,  answer  a  further  question. 

Agni  (Fire),  Vayu  (Wind),  and  Aditya  (Sun)  ;  time— what- 
ever it  is — ,  breath,  and  food  ;  Brahma,  Rudra,  and  Vishnu 3 — 
some  meditate  upon  one,  some  upon  another.  Tell  us  which 
one  is  the  best?" 

Then  he  said  to  them : — 

6.  "These  are,  assuredly,  the  foremost  forms  of  the  supreme, 
the  immoital,  the  bodiless  Brahma.      To  whichever  one  each 
man  is  attached  here,  in  its  world  he  rejoices  indeed.     For 
thus  has  it  been  said4 :  'Verily,  this  whole  world  is  Brahma/ 

Verily,  these,  which  are  its  foremost  forms,  one  should  medi- 
tate upon,  and  praise,  but  then  deny.  For  with  these  one 
moves  higher  and  higher  in  the  worlds.  But  in  the  universal 
dissolution  he  attains  the  unity  of  the  Person — yea,  of  the 
Person!'"5 

FIFTH  PRAPATHAKA 

Hymn  to  the  pantheistic  Soul 

i.  Now,  then,  this  is  Kutsayana's  Hymn  of  Praise. 

1  For  the  same  metaphor  of  the  individual  soul  riding-  in  the  body  as  in  a  vehicle 
see  above,  2.  3.  and  2.6;  also  Katha  3.  3 

2  If  instead  of  abhivadi  the  reading  should  be  ativadt,  as  in  Chand.  7.  15.  4 
and  Mund.  3.  i.  4,  then  the  translation  would  be :    «  You  are  a  superior  speaker ' 
You  are  a  superior  speaker  ' ' 

3  Note  the  three  triads  :  an  old  Vcdic  trinity,  three  principles  speculated  about 
as  philosophic  causes,  and  the  famous  Brahmanic  trinity. 

4  Chand.  3.  14.  i. 

*  This  evidently  is  the  end  of  the  conversation,  begun  in  2.  3,.  between  the 
Valakhilyas  and  Prajapati,  as  derived  by  tradition  from  Maitri  and  narrated  -by 
Sakayanya  to  King  Erihadratha.  The  remainder  of  the  Upanishad  up  to  6.  29  is 
supposedly  a  continuation  of  Sakayanya's  long  discourse;  but  without  a  doubt  it 
consists  of  several  supplements,  as  even  the  commentator  explains  with  regard  to 
the  Sixth  and  Seventh  Prapathakas. 


MAITRI  UPANISHAD  [-5.  a 

Thou  art  Brahma,  and  verily  thou  art  Vishnu. 

Thou  art  Rudia.     Thou  art  Prajapati. 

Thou  art  Agm,  Varuna,  and  Vayu. 

Thou  art  Indra.     Thou  art  the  Moon. 

Thou  art  food.     Thou  art  Yama.     Thou  art  the  Earth. 

Thou  ait  AIL    Yea,  thou  art  the  unshaken  one! 

For  Nature's  sake  and  for  its  own 

Is  existence  manifold  in  thee. 

O  Lord  of  all,  hail  unto  thee ! 

The  Soul  of  all,  causing  all  acts, 

Enjoying  all,  all  life  art  thou! 

Lord  (prabhil)  of  all  pleasure  and  delight ! 

Hail  unto  thee,  O  Ti  anquil  Soul  (sdntafmari)  \ 
Yea,  hail  to  thee,  most  hidden  one, 
Unthinkable,  unlimited, 
Begmningless  and  endless,  too! 

The  progressive  differentiation  of  the  Supreme  Soul 

2.  Verily,  in  the  beginning  this  world  was  Darkness  (tamas) 
alone.  That,  of  course,  would  be  in  the  Supreme.  When 
impelled  by  the  Supreme,  that  goes  on  to  differentiation. 
That  form,  verily,  is  Passion  (rajas).  That  Passion,  in  turn, 
when  impelled,  goes  on  to  differentiation*  That,  verily,  is  the 
form  of  Purity  (sattva). 

That  Purity,  when  impelled,  flowed  forth  as  Essence  (rasa). 
That  part  is  what  the  intelligence-mass  here  in  every  person  is 
— the  spirit  which  has  the  marks  of  conception,  determination, 
and  self-conceit,  Prajapati  (Lord  of  Creation)  under  the  name 
individuality.1  These  forms  of  Him  have  previously  been 
mentioned.2 

Now  then,  assuredly,  indeed,  the  part  of  Him  which  is 
characterized  by  Darkness  (tamas) — that,  O  ye  students  of 
sacred  knowledge,  is  this  Rudra.  Now  then,  assuredly,  indeed, 
the  part  of  Him  which  is  characterized  by  Passion  (rajas) — 
that,  O  ye  students  of  sacred  knowledge,  is  this  Brahma. 
Now  then,  assuredly,  indeed,  the  part  of  Him  which  is 

1  *  Individuality  *  is  the  precise  modern  technical  philosophical  term  for  the 
indefinite  word  wfva,  which  means  simply  «  everyone.3 

2  In  2.  5. 

423 


5.  a-]  MAITRI  UPANISHAD 

characterized    by    Purity   (sattva) — that,    O   ye    students   of 
sacred  knowledge,  is  this  Vishnu. 

Verily,  that  One  became  threefold.  He  developed  forth 
eightfold,  elevenfold,  twelvefold,  into  an  infinite  number  of 
parts.  Because  of  having  developed  forth,  He  is  a  created 
being  (bhuta)  ;  has  entered  into  and  moves  among  created 
beings  ;  He  became  the  overlord  of  created  beings.  That 
is  the  Soul  (Atman)  within  and  without — yea,  within  and 
\\Ithout ! 

SIXTH  PRAPATHAKA 

Two  correlated  manifestations  of  the  Soul : 
inwardly  the  breathing  spirit,  and  outwardly  the  sun 

1.  He  [i.  e.  the  Soul,  Atman]  bears  himself  (dtmdnam)  two- 
fold :    as  the   breathing  spirit  (prdna)  here,  and  as  yon  sun 
(aditya), 

Likewise,  two  in  number,  verily,  are  these  his  paths  :  an 
inner  and  an  outer.  Both  these  return  upon  themselves  with 
a  day  and  a  night. 

Yon  sun,  verily,  is  the  outer  Soul  (Atman).  The  inner  Soul 
(Atman)  is  the  breathing  spirit 

Hence  the  course  of  the  inner  Soul  (Atman)  is  measured  by 
the  course  of  the  outer  Soul  (Atman).1  For  thus  has  it  been 
baid  :  '  Now,  whoever  is  a  knower,  freed  from  evil,  an  overseer 
of  his  senses,  pure-minded,  established  on  That,  introspective, 
is  even  He  [i.e.  the  Soul,  the  Atman]/ 

And  the  course  of  the  outer  Soul  (bahir-atman)  is  measured 
by  the  course  of  the  inner  Soul  (antar-atman}.  For  thus  has 
it  been  said  :  c  Now,  that  golden  Person  who  is  within  the  sun,a 
who  looks  down  upon  this  earth  from  his  golden  place,  is  even 
He  who  dwells  within  the  lotus  of  the  heart  and  eats  food/ 

The  inner  Soul  identified  with  the  Soul  in  space, 
which  is  localized  in  the  sun 

2.  Now,  He  who  dwells  within  the  lotus  of  the  heart  and 
eats  food,  is  the  same  as  that  solar  fire  which  dwells  in  the  sky, 
called  Time,  the  invisible,  which  eats  all  things  as  his  food. 

1  That  is  to  say,  waking  and  sleeping  are  correlated  with  day  and  night. 

2  Thus  far  the  quotation  may  be  found  in  Chand.  i.  6.  6. 

424 


MAITRI   UPANISHAD  [-6.4 

What  is  the  lotus,  and  of  what  does  it  consist? 

This  lotus,  assuredly,  is  the  same  as  space.  These  four 
quarters  of  heaven  and  the  four  intermediate  quaiters  are  the 
form  of  its  leaves. 

These  two,  the  breathing  spirit  and  the  sun,  go  forth  toward 
each  other. 

One  should  reverence  them  with  the  syllable  Om  [§  3-5], 
with  the  Mystic  Utterances  (vya/irti)*  [§  6],  and  with  the 
Savitrl  Prayer  [§  7]. 

The  light  of  the  sun,  as  a  form  of  Brahma,  represented 
by  the  mystic  syllable  '  Om ' 

3.  There    are,    assuredly,    two    forms    of    Brahma:    the 
formed  and  the  formless.2     Now,  that  which  is  the  foimed  is 
unreal ;  that  which  is  the  formless  is  real,  is  Biahma,  is  light. 

That  light  is  the  same  as  the  sun. 

Verily,  that  came  to  have  Om  as  its  soul  (dtman).  He 
divided  himself  (atmanani)  threefold0  Om  is  three  prosodial 
units  (a  +  u  +  m).  By  means  of  these  '  the  whole  world  is 
woven,  warp  and  woof,  across  Him.' 4 

For  thus  has  it  been  said  :  *  One  should  absorb  himself, 
meditating  that  the  sun  is  Om! 

4.  Now   it   has   elsewhere5   been   said:    'Now,  then,  the 
Udgltha  is   Om\  Om  is  the  Udgltha.    And  so,  verily,  the 
Udgltha  is  yonder  sun,  and  it  is  Om? 

For  thus  has  it  been  said  :  ' ...  the  Udgltha,  which  is  called 
Om>  a  leader,  brilliant,  sleepless,  ageless,  deathless,  three-footed,6 
three-syllabled,7  also  to  be  known  as  fivefold,8  hidden  in  the 
secret  place  [of  the  heart].5 

For  thus  has  it  been  said 9 :  '  The  three-quartered  Brahma 

1  Namely,  bhur,  bhttvas,  and  svar* 

2  A  repeated  phrase,  Bnh.  2.  3.  i. 

3  A  statement  regarding  primeval  being  occurring  in  Brih.  i.  2.  3. 

4  *  Across  Him,'  i  e.  reading  asmmn  tti  instead  of  asmHi.    The  main  statement 
is  a  stereotyped  formula,  used  repeatedly  in  Bnh.  3,  6, 

5  Quoted  from  Chand  i.  5.  i. 

6  According  to  the  commentator,  referring  to  the  three  conditions  of  waking, 
dreaming,  and  pi  ofouncl  slumber. 

7  That  is,  a  +  u  +  w. 

8  Embracing  the  five  breaths,  Prana,  Apana,  Vyana,  Samaria,  Udana. 

9  RV.  10.90.  3-4. 

425 


6.4-]  MAITRI   UPANISHAD 

has  its  root  above.1  Its  branches  are  space,  wind,  fire,  water, 
earth,  and  the  like.  This  Brahma  has  the  name  of  '  the  Lone 
Fig-tree. J  Belonging  to  It  is  the  splendor  which  is  yon  sun, 
and  the  splendor  too  of  the  syllable  Om.  Therefore  one  should 
worship  it  with  Om  continually.  He  is  the  only  enlightener 
of  a  man.' 

For  thus  has  it  been  said  : — 

That  syllable,  indeed,  is  holy  (punya). 
That  syllable  indeed  is  supreme. 
By  knowing  that  syllable,  indeed, 
Whatever  one  desires,,  is  his!2 

Various  triads  of  the  forms  of  tlie  Soul,  worshiped 
by  the  use  of  the  threefold  '  Om ' 

5.  Now,  it  has  elsewhere  been  said :  *  This,  namely  a,  ^t, 
and  m  [=0m],  is  the  sound-form  of  this  [Atman,  Soul].5 

Feminine,  masculine,  and  neuter :  this  is  the  sex-form. 

Fire,  wind,  and  sun :  this  is  the  light-form. 

Brahma,  Rudra,  and  Vishnu  :  this  is  the  lordship-form. 

The  Garhapatya  sacrificial  fire,  the  Dakshinagni  sacrificial 
fire,  and  the  Ahavanlya  sacrificial  fire  :  this  is  the  mouth-form. 

The  Rig-Veda,  the  Yajur-Veda,  and  the  Sama-Veda :  this  is 
the  understanding-form. 

Earth  (bhur),  atmosphere  (bhuvas),  and  sky  (svar) :  this  is 
the  world-form. 

Past,  present,  and  future :  this  is  the  time-form. 

Breath,  fire,  and  sun :  this  is  the  heat-form. 

Food,  water,  and  moon  :  this  is  the  swelling-form. 

Intellect  (buddhi],  mind  (manas\  and  egoism  (akamkdra): 
this  is  the  intelligence-form. 

The  Prana  breath,  the  Apana  breath,  and  the  Vyana  breath  : 
this  is  the  breath-form. 

Hence  these  are  praised,  honored,  and  included  by  saying 
Om.  For  thus  has  it  been  said3:  'This  syllable  Om,  verily, 
O  Satyakama,  is  both  the  higher  and  the  lower  Brahma/ 

1  Cf.  Katha  6.  i  for  the  eternal  fig-tree  with  its  root  above  and  its  branches 
below. 

2  This  stanza  is  quoted  from  Katha  2.16  with  certain  verbal  change* 

3  In  PraSna  5.  2, 

42,6 


MAITRI   UPANISHAD  [-6.7 

Worship  of  the  world  and  the  Soul  by  the  use  of  the 
original  three  world-creating  Utterances 

6.  Now  [in  the  beginning],  verily,  this  world  was  unuttered. 

When  he  [the  Soul,  Atman],  who  is  the  Real  (satyd),  who  is 
Prajapati  (Lord  of  Creation),  had  performed  austerity,  he 
littered  bhur  (earth),  bhuvas  (atmosphere),  and  svar  (sky). 

This,  indeed,  is  Prajapati's  coarsest  form,  this  4  world-form.7 
Its  head  is  the  sky  (svar).  The  atmosphere  (bhuvas)  is  the 
navel.  The  feet  are  the  earth  (bkur).  The  eye  is  the  sun 
(adityd),  for  a  person's  great  material  world  (mdtrd)  depends 
upon  the  eye,  for  with  the  eye  he  surveys  material  things. 
Verily,  the  eye  is  the  Real  ;  for  stationed  in  the  eye  a  person 
moves  about  among  all  objects. 

Therefore  one  should  reverence  bhur  (earth),  bhuvas  (atmo- 
sphere), and  svar  (sky)  ;  for  thereby  Prajapati,  the  Soul  of 
all,  the  eye  of  all,  becomes  reverenced,  as  it  were. 

For  thus  has  it  been  said  :  *  Verily,  this  is  the  all-supporting 
form  of  Prajapati.  This  whole  world  is  hidden  in  it,  and  it  is 
hidden  in  this  whole  world.  Therefore  this  [is  what]  one 
should  worship.1 

Worship  of  the  Soul  (Atman)  in  the  form  of  the  sun 
by  the  use  of  the  Savitri  Prayer  * 

7,  tat  samtur  varenyam 

That  desirable  [splendor]  of  Savitri  — 

Yonder  sun,  verily,  is  Savitri.  He,  verily,  is  to  be  sought 
thus  by  one  desirous  of  the  Soul  (Atman)—  say  the  expounders 
of  Brahma  (brakma-vddin)* 


bhargo  devasya 

May  we  meditate  upon  [that]  splendor  of  the  god  I 

Savitri,  verily,  is  God.     Hence  upon  that  which  is  called  his 
splendor  do  I  meditate—  -say  the  expounders  of  Brahma. 

*  RV.  3.  62.  10. 

2  The  original  meaning  of  dhimahi  is  more  likely  to  have  been  'obtain,  from 
*Jdha,  although  it  is  possible  to  derive  the  form  from  t/dhf,  '  to  meditate  upon,'  as 
here  interpreted, 


6.7-]  MAITRI   UPANISHAD 

dhiyo  yo  nah  pracodayat 

And  may  he  inspire  our  thoughts ! 

Thoughts,  verily,  are  meditations.  And  may  he  inspire  these 
for  us- — say  the  expounders  of  Brahma. 

Etymological  significance  of  the  names  of  the  cosmic 
manifestations  of  the  Soul 

Now,  'splendor  '  (bharga). — 

Verily,  he  who  is  hidden  in  yonder  sun  is  called  c  splendor/ 
and  the  pupil  in  the  eye,  too  f  He  is  called  '  bhar-ga '  because 
with  the  light-rays  (b/id)  is  his  course  (gati). 

Or,  Rudra  (the  Terrible)  is  called  '  b/iarga*  because  he 
causes  to  dry  up  (bharjayati) — say  the  expounders  of  Brahma. 

Now  bha  means  that  he  illumines  (bhasayati)  these  worlds. 
ra  means  that  he  gladdens  (ranjayati)  beings  here,  ga  means 
that  creatures  here  go  (gacchanti)  into  him  and  come  out  of 
him.  Theiefore,  because  of  being  bha-ra-ga^  he  is  ''bharga! 

Surya  (the  sun)  is  [so  named]  because  of  the  continual 
pressing  out  (suyamdna))-  Savitri  (the  sun)  is  [so  named] 
because  of  its  stimulating  (savana).  Aditya  (the  sun)  is  [so 
named]  because  of  its  taking  up  unto  itself  (adana).  Pavana 
(fire)  is  [so  named]  because  of  its  purifying  (pavand).  More- 
over, Apas  (water)  is  [so  named]  because  of  its  causing  to 
swell  (apyayana). 

The  Soul  (Atman)  the  agent  in  a  person's  various  functions 

For  thus  has  it  been  said2:  e  Assuredly,  the  Soul  (Atman)  of 
ones  soul  is  called  the  Immoital  Leader.  As  perceiver,  thinker, 
goer,  evacuator,  begetter,  doer,  speaker,  taster,  smeller,  seei, 
hearer — and  he  touches — the  All-pervader  [i.e.  the  Soul,  the 
Atman]  has  entered  the  body/ 

The  Soul  (Atman),  the  subject  in  all  objective  knowledge ; 
but  itself,  as  unitary,  never  an  object  of  knowledge 

For  thus  has  it  been  said  3 :  "Now,  where  knowledge  is  of  a 
dual  nature,4  there,  indeed,  one  hears,  sees,  smells,  tastes,  and 

1  Of  the  Soina  juice  in  the  sacrifices  to  the  sun. 

2  Cf.  Prasna  4.  9  for  a  similar  list. 

3  Cf  Bnh.  2.  4.  14  for  this  same  theory  of  knowledge. 

4  That  is,  implying  both  a  subject  which  knows  and  an  object  which  is  known. 

428 


MAITRI   UPANISHAD  [~6  9 

also  touches  ;  the  soul  knows  everything.  Where  knowledge 
is  not  of  a  dual  nature,  being-  devoid  of  action,  cause,  or  effect, 
unspeakable,  incomparable,  indescribable— what  is  that  ?  It  is 
impossible  to  say  ! ' 

The  Soul  ( itman)  identical  with  various  gods  and  powers 

f  8.  This  Soul  (Atman),  assuredly,  indeed,  Is  Isana  (Lord), 
Sambhu  (the  Beneficent),  Bhava  (the  Existent),  Rudra  (the 
Terrible),  Prajapati  (Lord  of  Creation),  Visvasrij  (Creator 
of  All),  Hiranyagarbha  (Golden  Germ),  Truth  \satya),  Life 
(prdna),  Spirit  (haihsa),  Sastri  (Punisher,  or  Commander,  or 
Teacher),  Vishnu  (Pervader),  Narayana  (Son  of  Man),1  Aika 
(the  Shining),  Savitri  (Vivifier,  the  sun),  Dhatri  (Creator), 
Vidhatri  (Ordainer),  Samraj  (Sovereign),  Indra,  Indu  (the 
moon).  He  it  is  who  gives  forth  heat,  who  is  covered  with 
a  thousand-eyed,  golden  ball,  like  a  fire  [covered]  with  a  fire. 
Him,  assuredly,  one  should  desire  to  know.  He  should  be 
searched  for. 

To  be  perceived  by  the  meditative  hermit 
Having  bidden  peace  to  all  creatures,  and  having  gone  to  the 
forest,  then  having  put  aside  objects  of  sense,  from  out  of  one  s 
own  body  one  should  perceive  Him, 

Who  has  all  forms,  the  golden  one,  all-knowing,* 
The  final  goal,  the  only  light,  heat-giving. 
The  thousand-rayed,  the  hundredfold  revolving, 
Yon  sun  arises  as  the  life  of  creatures.3 

The  liturgy  for  making  the  eating  of  food  an  oblation 

unto  the  Soul  in  one's  own  breath 

9.  Therefore,  verily,  he  who  knows  this  has  both  these  [i.  e. 
breath  and  the  sun]  as  his  soul  (atman,  self) ;  he  (Atman), 
meditates  only  in  himself,  he  sacrifices  only  in  himself.  Such 
meditation  and  a  mind  devoted  to  such  practise— that  is 
a  thing  praised  by  the  wise. 

One  should   purify  the   impurity  of  his  mind  with  [the 

1  The  paragraph  -up  to  this  point  recurs  later  in  7.  7. 

2  Or,  according  to  a  different  exegesis,  jatcev&dasam  may  mean  f  all-finding. ' 

3  This  stanza  »  PraSna  I.  8. 

429 


6  9~]  MAITRI   UPANISHAD 

formula]  f  What  has  been  touched  by  leavings.'     He  repeats 
the  formula  (mantra) : — 

'Leavings  and  what  has  been  touched  by  leavings, 
And  what  has  been  given  by  a  bad  man,  or  [what  is  impure] 

because  of  a  still-birth — 

Let  the  cleansing  power  of  Vasu,  Agni,  and  the  lays  of  Savitri 
Purify  my  food  and  any  other  thing  that  may  be  evil ' ' 

First  [i.  e.  before  eating]  he  swathes  [his  breath]  with  water.1 
'  Hail  to  the  Prana  breath  !  Hail  to  the  Apana  breath  !  Hail 
to  the  Vyana  breath  !  Hail  to  the  Samana  breath  !  Hail  to  the 
Udana  breath  ! ' — with  these  five  Hails  he  offers  the  oblation. 

Then,  with  voice  restrained,  he  eats  the  remainder. 

Then,  afterwards,  he  again  swathes  with  water. 

So,  having  sipped,  having  made  the  sacrifice  to  the  Soul,  he 
should  meditate  upon  the  Soul  with  the  two  [formulas]  '  As 
breath  and  fire '  and  *  Thou'rt  all ' : — 

'As  breath  and  fire,  the  highest  Soul  (Atman) 
Has  entered  in  with  the  five  winds. 
May  He,  when  pleased  himself,  please  all — 
The  all-enjoyer ! ' 

' Thou'rt  all,  the  Universal  art! 
By  thee  is  everything  that's  born  supported; 
And  into  thee  let  all  oblations  enter! 
There  creatures  live,  where  thou  art,  All-immortal !  * 

So  he  who  eats  by  this  rule3  indeed,  comes  not  again  into  the 
condition  of  food.2 

Applications  of  the  principle  of  food  (according  to 
the  Sankhya  doctrine) 

jo.  Now,  there  is  something  else  to  be  known.  There  is 
a  higher  development  of  this  Atman-sacrifice,  namely  as  con- 
cei  ns  food  and  the  eater.  The  further  explanation  of  this  [is 
as  follows]. 

The  conscious  person  stands  in  the  midst  of  Matter  (prct- 
dhana).  He  is  an  enjoyer,  for  he  enjoys  the  food  of  Nature 
(prakrti).  Even  this  elemental  soul  (bhutatman)  is  food  for 

1  By  taking  a  sip  into  the  mouth.    On  the  whole  proceduie  of  this  ritual  cf. 
Chand.  5.  2.  2-5  and  5.  19-24. 

2  That  is,  is  not  reborn,  and  is  not  eaten  again  by  others. 

43° 


MAITRI   UPANISHAD  [_$.IO 

him;  its  maker  is  Matter.  Therefore  that  which  is  to  be 
enjoyed  consists  of  the  three  Qualities  (guna),  and  the  enjoyer 
is  the  person  who  stands  in  the  midst. 

Here  observation  is  clearly  proof.  Since  animals  spring  from 
a  source,  therefore  what  is  to  be  enjoyed  is  the  source.  Thereby 
is  explained  the  fact  that  Matter  is  what  is  to  be  enjoyed 
Therefore  the  person  is  an  enjoyer,  and  Nature  is  what  is  to  be 
enjoyed.  Being  therein,  he  enjoys. 

The  food  derived  from  Nature  through  the  transformation 
m  the  partition  of  the  three  Qualities  becomes  the  subtile 
body  (hnga),  which  includes  from  intellect  up  to  the  separate 
elements  (viiesa).  Thereby  an  explanation  is  made  of  the 
fourteenfold  course.1 

Called  pleasure,  pain,  and  delusion  (moha), 
Truly,  this  whole  world  exists  as  food ! 

There  is  no  apprehension  of  the  sweetness  of  the  source,  so 
long  as  there  has  been  no  production. 

It  p.  e.  Nature]  also  comes  to  have  the  condition  of  food  in 
these  three  conditions-  childhood,  youth,  and  old  age.  The 
condition  of  food  is  because  of  the  transformation. 

Thus,  as  Matter  passes  on  to  the  state  of  being  manifest, 
there  arises  the  perception  of  it  And  therein,  [namely]  in  [the 
tasting  of]  sweetness,  there  arise  intellect  and  the  like,  even 
determination,  conception,  and  self-conceit.  So,  in  respect  to 
objects  of  sense,  the  five  [organs  of  sense]  arise  in  [the  tasting 
of]  sweetness.  Thus  arise  all  actions  of  organs  and  actions 
of  senses.2 

Thus  the  Manifest  is  food,  and  the  Unmanifest  is  food. 

The  enjoyer  thereof  is  without  qualities.  [But]  from  the 
fact  of  his  enjoying  it  is  evident  that  he  possesses  consciousness 
(caitanya). 

As  Agni  (Fire),  verily,  is  the  eater  of  food  among  the  gods 
and  Soma  is  the  food,3  so  he  who  knows  this  eats  food  with 
Fire.4 

1  Of  natnre  through  intellect,  mind,  thought,  self-consciousness,  the  five  organs  of 
sense-perception,  and  the  five  organs  of  action. 

2  That  is,  in  interaction  with  the  correlated  objects  in  Nature. 
8  So  intimated  in  Bnh.  r.  4.  6. 

4  By  knowing  this  fact  about  fire  he  becomes  identified  with  fire  and  so,  like  fire, 
is  not  defiled  by  the  impurities  of  the  food  eaten. 

431 


6.io-1  MAITRI   UPANISHAD 

The  elemental  soul  (bhntatman)  is  called  Soma.  He  who 
has  the  Unmanifest  as  his  mouth  is  called  Agni  (Fire),  because 
of  the  saying:  £  The  person,  truly,  with  the  Unmanifest  as  his 
mouth,  enjoys  the  three  Qualities.' 

The  renouncer  of  objects  of  sense  the  true  ascetic 

He  indeed  who  knows  this  is  an  ascetic  (samnyasin)  and 
a  devotee  (yogiu)  and  a  '  performer  of  the  sacrifice  to  the  Soul 
(Atman).'  Now,  as  there  is  no  one  to  touch  harlots  who  have 
entered  into  a  vacant  house,  so  he  who  does  not  touch  objects 
of  sense  that  enter  into  him  is  an  ascetic  and  a  devotee  and 
a  'performer  of  the  sacrifice  to  the  Soul  (Atman).' 

Food,  as  tn©  life,  source,  goal,  and  desire  of  all, 
to  be  reverenced  as  the  highest  form  of  the  Soul  (Atman) 

11.  This,  verily,  is  the  highest  form  of  the  Soul  (Atman), 
namely  food;  for  truly,  this  life  (prdna,  breath)  consists  of  food. 
For  thus  has  it  been  said  1 :   'If  one  does  not  eat,  he  becomes 
a  non-thinker,  a  non-hearer,  a  non-toucher,  a  non-seer,  a  non- 
speaker,  a  non-smeller,  a  non-taster,  and  he  lets  go  his  vital 
breaths/    [And  furthermore:]  c If,  indeed,  one  eats,  he  becomes 
well  supplied  with  life;  he  becomes  a  thinker;  he  becomes 
a  hearer;  he  becomes  a  toucher;  he  becomes  a  speaker;  he 
becomes  a  taster ;  he  becomes  a  smeller ;  he  becomes  a  seer.' 
For  thus  has  it  been  said 2 : — 

From  food,  verily,  creatures  are  produced, 
Whatsoever  [creatures]  dwell  on  the  eaith. 
Moreover  by  food,  in  truth,  they  live. 
Moreover  into  it  also  they  finally  pass. 

12.  Now,  it  has  elsewhere  been  said :  s  Verily,  all  things  here 
fly  forth,  day  by  day,  desiring  to  get  food.     The  sun  takes 
food  to  himself  by  his  rays.     Thereby  he  gives  forth  heat. 
When  supplied  with  food,  living  beings  here  digest.3     Fiie, 
verily,  blazes  up  with  food.'     This  world  was  fashioned  by 

1  The  quotation  is  made  loosely  from  Chand.  7.  9,  i. 

2  In  Tait.  2.  2. 

3  Literally :  *  When  sprinkled  with  food,  living  beings  here  cook  [it].  * 

433 


MAITRI   UPANISHAD  [-6.14 

Brahma  with  a  desire  for  food.     Hence,  one  should  reverence 
food  as  the  Soul  (Atman).     For  thus  has  it  been  said l : — 

From  food  created  things  are  born. 

By  food,  when  born,  do  they  grow  up. 

It  both  is  eaten  and  eats  things. 

Because  of  that  it  is  called  food, 

The  theory  of  food 

13.  Now,  it  has  elsewhere  been  said:  'That  form  of  the 
blessed  Vishnu  which  is  called  the  All-supporting — that,  verily, 
is  the  same  as  food.     Verily,  life  (prana)  is  the  essence  of 
food  ;  mind,  of  life ;  understanding  (vijnaKO),  of  mind ;  bliss, 
of  understanding.1     He  becomes  possessed  of  food,  life,  mind, 
understanding,  and  bliss  who  knows  this.     Verily,  in  as  many 
things  here  on  earth  as  do  eat  food  does  he  eat  food  who  knows 
this. 

Food  does,  indeed,  prevent  decay, 
Food  is  allaying,  'tis  declared. 
Food  is  the  life  of  animals. 
Is  foremost,  healing,  'tis  declared. 

The  theory  of  time 

14.  Now,  it  has  elsewhere  been  said :  c  Food,  verily,  is  the 
source  of  this  whole  world  ;  and  time,  of  food.     The  sun  is 
the  source  of  time/ 

The  form  thereof  is  the  year,  which  is  composed  of  the 
moments  and  other  durations  of  time,  and  which  consists  of 
twelve  [months].  Half  of  it  is  sacred  to  Agni :  half,  to  Varuna. 
From  the  asterism  Magha  (the  Sickle)  to  half  of  Sravishtha 
(the  Drum) 2  in  the  [sun's  southward]  course  is  sacred  to  Agni. 
In  its  northward  course,  from  Sarpa  (the  Serpent)  to  half  of 
Sravishtha  is  sacred  to  Soma.  Among  these  [asterisms]  each 
month  of  Atman  [viewed  as  the  year]  includes  nine  quarters  3 
according  to  the  corresponding  course  [of  the  sun  through  the 
asterisms].  On  account  of  the  subtilty  [of  time]  this  [course  of 

1  In  Tait.  2.  2. 

2  That  is,  from  June  up  to  December. 

3  A  twelfth  part  of  the  twenty-seven  asterisms  through.  wHich  the  sun  moves  in 
the  course  of  the  year  is  two  and  a  quarter,  or  nine  quarters. 

433  F  f 


6.I4-]  MAITRI   UPANISHAD 

the  sun]  is  the  proof,  for  only  in  this  way  is  time  proved. 
Apart  from  proof  there  is  no  ascertaining  of  the  thing  to  be 
proved.  However,  the  thing  to  be  proved  [e.  g.  time]  may 
come  to  be  proved  from  the  fact  of  its  containing  parts  [e.  g. 
moments,  etc  ],  to  the  cognizance  of  the  thing  itself.  For  thus 
has  it  been  said  : — 

However  many  paits  of  time — 
Through  all  of  them  runs  yonder  [sun]  I 

Whoever  reverences  Time  as  Brahma,  from  him  time  with- 
draws afar.  For  thus  has  it  been  said  : — 

From  Time  flow  forth  created  things. 
From  Time,  too,  they  advance  to  growth. 
In  Time,  too,  they  do  disappear. 
Time  is  a  form  and  formless  too. 

15.  There  are,  assuredly,  two  forms  of  Brahma :  Time  and 
the  Timeless.     That  which  is  prior  to  the  sun  is  the  Timeless 
(a~kdla):  without  parts  (a-kala).     But  that  which  begins  with 
the  sun  is  Time,  which  has  parts.     Verily,  the  form  of  that 
which  has  parts  is  the  year.     From  the  year,  in  truth,  are 
these   creatures   produced.     Through  the  year,  verily,   after 
having  been  produced,  do  they  grow.     In  the  year  they  dis- 
appear.    Therefore,-  the  year,  verily,  is  Prajapati,  is  Time,  is 
food,  is  the  Brahma-abode,  and  is  Atman.     For  thus  has  it 
been  said : — 

'Tis  Time  that  cooks  created  things, 

All  things,  indeed,  in  the  Great  Soul  (makaimaii). 

In  what,  however,  Time  is  cooked — 

Who  knows  that,  he  the  Veda  knows ! 

1 6.  This  embodied  Time  is  the  great  ocean  of  creatures.     In 
it  abides  he  who  is  called  Savitri,1  from  whom,  indeed,  are  be- 
gotten moon,  stars,  planets,  the  year,  and  these  other  things. 

And  from  them  comes  this  whole  world  here,  and  whatever 
thing,  good  or  evil,  may  be  seen  in  the  world.  Therefore 
Brahma  is  the  soul  (atman)  of  the  sun.  So,  one  should 
reverence  the  sun  as  a  name  of  Time*  Some  say 2 :  *  Brahma 
Is  the  sun/  Moreover  it  has  been  said : — 

1  The  stui :  etymologically,  the  Begetter. 
*  Quoted  from  Chand  3.  19.  i. 

434 


MAITRI   UPANISHAD  [-6.18 

The  offeier,  the  enjoyer,  the  oblation,  the  sacrificial  formula 

(mantra)^ 

The  sacrifice,  Vishnu,  Prajapati — 

Every  one  whatsoever  is  the  Lord  (prabhu),  the  Witness, 
Who  shines  in  yonder  orb. 

The  infinite  Brahma — the  eternal,  unitary  Soul  (Atman) 
of  the  world  and  of  the  individual 

^  17.  Verily,  in  the  beginning  this  world  was  Brahma,  the 
limitless  One— limitless  to  the  east,  limitless  to  the  south, 
limitless  to  the  west,  limitless  to  the  north,  and  above  and 
below,  limitless  in  every  direction.  Truly,  for  him  east  and 
the  other  directions  exist  not,  nor  across,  nor  below,  nor  above. 

Incomprehensible  is  that  supreme  Soul  (Atman),  unlimited, 
unborn,  not  to  be  reasoned  about,  unthinkable — He  whose 
soul  is  space  (akaiatmari) 1 1  In  the  dissolution  of  the  world 
He  alone  remains  awake.  From  that  space  He,  assuredly, 
awakes  this  world,  which  is  a  mass  of  thought.  It  is  thought 
by  Him,  and  in  Him  it  disappears 

His  is  that  shining  form  which  gives  heat  in  yonder  sun  and 
which  is  the  brilliant  light  in  a  smokeless  fire,  as  also  the  fire 
in  the  stomach  which  cooks  food.  For  thus  has  it  been  said : 
f  He  who  is  In  the  fire,  and  he  who  is  here  in  the  heart,  and  he 
who  is  yonder  in  the  sun — he  is  one.1 

To  the  unity  of  the  One  goes  he  who  knows  this. 

The  Yoga  method  for  attaining  this  pure  unity 

1 8.  The  precept  for  effecting  this  [unity]  is  this:  restraint 
of  the  breath  (pranaydma),  withdrawal  of  the  senses  (pratya- 
hara)>  meditation  (dhyand),  concentration  (dhdrana),  contem- 
plation (tarka),  absorption  (samadhi).  Such  is  said  to  be  the 
sixfold  Yoga.  By  this  means 

When  a  seer  sees  the  brilliant 

Maker,  Lord,  Person,  the  Brahma- source, 

Then,  being  a  knower,  shaking  off  good  and  evil,2 

He  reduces  everything  to  unity  in  the  supreme  Imperishable. 

1  A  phrase  from  Chand.  3.  14.  2  and  Katish.  2.  14. 

2  The  first  thiee  lines  of  this  stanza  =  MtincL  3.  i.  3  a,  b,  c. 

435  F  f  a 


6.i8-]  MAITRI   UPANISHAD 

For  thus  has  it  been  said  : — 

As  to  a  mountain  that's  enflamed 
Deer  and  birds  do  not  icsort — 
So,  \vith  the  Brahma-knowers,  faults 
Do  never  any  shelter  find, 

Withdrawal  from  sense-objects  into  absence  of  all  thought 

19.  Now,   it   has    elsewhere    been   said:  *  Verily,   when   a 
knower  has  restrained  his  mind  from  the  external,  and  the 
breathing  spirit  (prand)  has  put  to  rest  objects  of  sense,  there- 
upon let  him  continue  void  of  conceptions.     Since  the  living 
individual  (jlvd)  who  is  named  "  breathing  spirit "  has  arisen 
here  from  what  is  not  breathing  spirit,  therefore,  verily,  let  the 
breathing  spirit  restrain  his  breathing  spirit  in  what  is  called 
the  fourth  condition  (tiwya)!  1     For  thus  has  it  been  said  :- 

That  which  is  non-thought,  [yet]  which  stands  in  the  midst 

of  thought, 

The  unthinkable,  supreme  mystery! — 
Thereon  let  one  concentrate  his  thought 
And  the  subtile  body  (lingo),  too,  without  support. 

The  selfless,  liberated,  joyous  vision  of  the  Self  (Atman) 

20.  Now,  it  has  elsewhere  been  said :  c  One  may  have  £ 
higher  concentration  than  this.     By  pressing  the  tip  of  his 
tongue  against  the  palate,  by  restraining  voice,  mind,  and 
breath,   one    sees   Brahma   through  contemplation/      When 
through  self,  by  the  suppressing  of  the  mind,  one  sees  the 
brilliant   Self  which   is  more  subtile  than  the  subtile,  then 
having  seen  the  Self  through  one's  self,  one  becomes  self-less 
(nir-atman).     Because  of  being  selfless,  he  is  to  be  regarded  as 
incalculable  (a-sahkhya)^  without  origin — the  mark  of  liberation 
(moksa).    This  is  the  supreme  secret  doctrine  (rahasyd).     For 
thus  has  it  been  said  : — 

For  by  tranquillity  (prasdda)  of  thought 

Deeds  (karman\  good  and  evil,  one  destroys  ! 

With  soul  (dtman)  serene,  stayed  on  the  Soul  (Atman), 

Delight  eternal  one  enjoys ! 

1  Described  in  Mand.  7.     On  the  term  twya  see  p.  392,  note  n. 
436 


MAITRI   UPANISHAD  [-6.  33 

The  Yoga  method  of  attaining 
to  non-experiencing  selflessness  and  to  ultimate  unity 

21.  Now,  it  has  elsewhere  been  said:  < There  is  an  artery,1 
called  the  Sushumna,  leading  upwards,  conveying  the  breath, 
piercing  through  the  palate.     Through  it,  by  joining  (Jyuj) 
the  breath,  the  syllable  Om,  and  the  mind,  one  may  go  aloft. 
By  causing  the  tip   of  the  tongue  to  turn  back  against  the 
palate  and  by  binding  together  (sam-yojya)  the  senses,  one 
may,  as  greatness,  perceive  greatness.1     Thence  he  goes  to 
selflessness.      Because   of   selflessness,   one   becomes   a   non- 
experiencer  of  pleasure  and  pain  ;  he  obtains  the  absolute  unity 
(kevalatva).     For  thus  has  it  been  said  :— 

After  having  first  caused  to  stand  still 

The  bieath  that  has  been  restrained,  then, 

Having  ciossed  beyond  the  limited,  with  the  unlimited 

One  may  at  last  have  union  in  the  head. 

Beaching  the  higher,  non-sound  Brahma 
by  meditation  on  the  sound  eOm' 

22.  Now,  it  has  elsewhere  been  said :  e  Verily,  there  are  two 
Brahmas  to  be  meditated  upon  :  sound  and  non-sound.     Now, 
non-sound  is  revealed  only  by  sound.'     Now,  in  this  case  the 
sound-Brahma  is  Om.     Ascending  by  it,  one  comes  to  an 
end  in  the  non-sound.     So  one  says:  'This,  indeed,  is  the 
way.    This  is  immortality.    This  is  complete  union  (sayujyatva) 
and  also  peacefulness  (mrvrtatva).* 

Now,  as  a  spider  mounting  up  by  means  of  his  thread  (tantii) 
obtains  free  space,  thus,  assuredly,  indeed,  does  that  meditators 
mounting  up  by  means  of  Om,  obtain  independence  (svd~ 
tan  try  a). 

Others  expound  the  sound[-Brahma]  in  a  different  way. 
By  closing  the  ears  with  the  thumbs  they  hear  the  sound  of  the 
space  within  the  heart.  Of  it  there  is  this  sevenfold  comparison  : 
like  rivers,  a  bell,  a  brazen  vessel,  a  wheel,  the  croaking  of  frogs, 
rain,  as  when  one  speaks  in  a  sheltered  place. 

Passing  beyond  this  variously  characterized  [sound-Brahma], 

1  So  described,  but  not  so  designated,  in  Chand.  8.  6.  6  and  Katha  6.  16. 
Hinted  at  also  in  Tait.  I.  6  and  Pra£na  3.  7. 

437 


632-]  MAITRI  UPANISHAD 

men  disappear  in  the  supreme,  the  non-sound,  the  unmanifest 
Brahma.  There  they  are  unqualified,  indistinguishable,  like 
the  various  juices  which  have  reached  the  condition  of  honey.1 
For  thus  has  it  been  said  : — 

There  are  two  Brahmas  to  be  known: 
Sound-Brahma,  and  what  higher  is. 
Those  people  who  sound-Biahma  know, 
Unto  the  higher  Brahma  go. 

33,  Now,  it  has  elsewhere  been  said :  '  The  sound-Brahma 
is  the  syllable  Om.  That  which  is  its  acme  is  tranquil,  sound- 
less, fearless,  sorrowless,  blissful,  satisfied,  steadfast,  immovable, 
immortal,  unshaken,  enduring,  named  Vishnu  (the  Pervader). 
So  for  paramountcy  one  should  reverence  both  these.  For  thus 
has  it  been  said : — 

Who  is  both  higher  and  lower, 
That  god,  known  by  the  name  of  Om, 
Soundless  and  void  of  being,  too — 
Thereon  concentrate  in  the  head! 


Piercing,  in  abstract  meditation,  through  darkness 
to  the  shining,  immortal,  Brahma 

24.  Now,  it  has  elsewhere  been  said  :  '  The  body  is  a  bow.2 
The  arrow  is  Om.  The  mind  is  its  point.  Darkness  is  the 
mark.  Having  pierced  through  the  darkness,  one  goes  to 
what  is  not  enveloped  in  darkness.  Then,  having  pierced 
through  what  is  thus  enveloped,  one  sees  Him  who  sparkles 
like  a  wheel  of  fire,  of  the  color  of  the  sun,  mightful,  the 
Brahma  that  is  beyond  darkness,  that  shines  in  yonder  sun, 
also  in  the  moon,  in  fire,  in  lightning.  Now,  assuredly,  when 
one  has  seen  Him,  one  goes  to  immortality/  For  thus  has  it 
been  said : — 

The  meditation  that  is  on  the  highest  principle  within 
Is  also  directed  upon  outer  objects. 
Hence  the  unqualified  understanding 
Conies  into  qualifiedness. 

1  Cf.  Chand.  6.  9.  1-2. 

2  For  another  parable  of  a  bow  and  arrow  in  mystical  meditation  see  Mund. 
3.  2.  3-4. 

438 


MAITRI  UPANISHAD  [-6.26 

But  when  the  mind  has  been  dissolved, 

And  there  is  the  joy  whose  only  witness  is  the  self — 

That  is  Brahma,  the  immortal,  the  pure! 

That  is  the  way !     That  indeed  is  the  world ! 

The  vision  of  the  brilliant  Soul  m  the  perfect  unity  of  Yoga 

25.  Now,  it  has  elsewhere  been  said :  *  He  who,  with  senses 
indrawn  as  in  sleep,  with  thoughts  perfectly  pure  as  in  slumber, 
being  in  the  pit  of  senses  yet  not  under  their  control,  perceives 
Him  who  is  called  Om,  a  leader,  brilliant,  sleepless,  ageless, 
deathless,1  sorrowless — he  himself  becomes  called  Om,  a  leader, 
brilliant,  sleepless,  ageless,  deathless,  sorrowless.5     For  thus 
has  it  been  said : — 

Whereas  one  thus  joins  breath  and  the  syllable  Om 

And  all  the  manifold  world — 

Or  perhaps  they  are  joined ! — 

Therefore  it  has  been  declared  (smrta)  to  be  Yoga  (4  Joining '). 

The  oneness  of  the  breath  and  mind, 

And  likewise  of  the  senses, 

And  the  relinquishment  of  all  conditions  of  existence — 

This  is  designated  as  Yoga. 

In  the  sacrifice  o-f  suppressed  breath  in  Yoga  the  light 
of  the  world-source  becomes  visible 

26.  Now,  it  has  elsewhere  been  said :  i  Verily,  as  the  hunts- 
man draws  in  fish  with  his  net  and  sacrifices  them  in  the  fiie 
of  his  stomach,  thus,  assuredly,  indeed,  does  one  draw  in  these 
breaths  with  Om  and  sacrifice  them  m  the  fire  that  is  free 
from  ill.2 

Furthermore,  it  is  like  a  heated  caldron.  Now,  as  ghee  in 
a  heated  caldron  lights  up  by  contact  with  [lighted]  grass  or 
wood,  thus,  assuredly,  indeed,  does  he  who  is  called  non-breath 
light  up  by  contact  with  the  breaths. 

Now,  that  which  lights  up  is  a  form  of  Brahma,  and  that  is 
the  highest  place  of  Vishnu,  and  that  is  the  Rudra-hood  of 

1  c  Called  Om  . . .  deathless  *  is  a  stereotyped  expression  from  6.  4. 

2  That  is,  Brahma-Atman,  which,  is  designated  by  this  same  epithet  at  £vet. 
3.  10. 

439 


6.26-]  MAITRI  UPANISHAD 

Rudra.   That,  having  divided  i\.s£\f(atmanam)  thus  unmeasured 
times,  fills  these  worlds.     For  thus  has  it  been  said  :— 

And  as,  indeed,  from  fire  the  sparks  do  issue, 
And  likewise,  too,  from  out  the  sun  its  light-rays, 
From  It  repeatedly  all  breathing  creatures 
Come  forth  into  this  woild,  each  in  its  older. 

The  light  of  the  Brahma  hidden  in  the  body,  made  fully 
manifest  and  entered  into  in  Yoga 

27.  Now,  it  has  elsewhere  been  said  :  '  Assuredly,  this  is  the 
heat  of  Brahma,  the  supreme,  the  immortal,  the  bodiless — even 
the  warmth  of  the  body.' 

For  that  [heat]  this  [body]  is  the  melted  butter  (ghee).1 
Now,  although  it  [i.e.  the  heat]  is  manifest,   verily  it  is 
hidden 2  in  the  ether  (nabkas)  [of  the  heart].     Therefore  by 
Intense  concentration  they  so  disperse  the  space  in  the  heart 
that  the  light,  as  it  were,  of  that  [heat]  appears. 

Thereupon  one  passes  speedily  into  the  same  condition  [of 
light],  as  a  lump  of  iron  that  is  hidden  in  the  earth  passes 
speedily  into  the  condition  of  earthiness.  As  fire,  iron- 
workers, and  the  like  do  not  overcome  a  lump  of  iron  that  is 
in  the  condition  of  clay,  so  [in  Yoga]  thought  together  with  its 
support  vanishes  away.3  For  thus  has  it  been  said  : — 

The  ether-storehouse  of  the  heart 
Is  bliss,  is  the  supreme  abode! 
This  is  ourself,  our  Yoga  too; 
And  this,  the  heat  of  fire  and  sun. 

Entrance  into  the  hall  of  Brahma 
after  slaying  the  door-keeper,  self-consciousness 

28.  Now,    it    has   elsewhere  been  said :    'Having    passed 
beyond  the  elements  (b/iuta),  the  senses,  and  objects  of  sense  ; 
thereupon  having  seized  the  bow  whose  string  is  the  life  of 
a  religious  mendicant  (pravrajya)  and  whose  stick  is  steadfast- 
ness ;  and  with  the  arrow  which  consists  of  freedom  from  self- 
conceit  (an-abhimana)  having  struck  down  the  first  warder  of 

1  That  is,  because  it  manifests  the  presence  of  heat, 

2  As  in  Mund  2.  2.  i  a :  *  manifest,  [yet]  hidden.' 

3  — and  is  not  overcome. 

440 


MAITRI   UPANISHAD  [-6.29 

the  door  to  Brahma  [i.  e.  egoism,  ahanikara\ — he  who  has 
confusion  (sammohd)  as  his  crown,  covetousness  and  envy  as 
his  ear-rings,  lassitude,  drunkenness,  and  impurity  (agha)  as 
his  staff,  lord  of  self-conceit,  who  seizes  the  bow  whose  string 
is  anger  and  whose  stick  is  lust,  and  who  slays  beings  here 
with  the  arrow  of  desire—having  slain  him,  having  crossed 
over  with  the  raft  of  the  syllable  Om  to  the  other  side  of  the 
space  in  the  heart,  in  the  inner  space  which  gradually  becomes 
manifest  one  should  enter  the  hall  of  Brahma,  as  the  miner 
seeking  minerals  enters  into  the  mine.  Then  let  him  disperse 
the  fourfold I  sheath  of  Brahma  by  the  instruction  of  a  spiritual 
teacher  (guru). 

The  unhampered  soul — the  perfect  Yogi 

Henceforth  being  pure,  clean,  void,  tranquil,  breathless, 
selfless,  endless,  undecaying,  steadfast,  eternal,  unborn,  inde- 
pendent, he  abides  in  his  own  greatness.2 

Henceforth,  having  seen  [the  soul]  which  abides  in  his  own 
greatness,  he  looks  down  upon  the  wheel  of  transmigrating 
existence  (samsara)  as  upon  a  rolling  chariot-wheel.' 

For  thus  has  it  been  said  : — 

If  a  man  practises  Voga  for  six  months, 
And  is  constantly  freed  [from  the  senses], 
The  infinite,  supreme,  mysteiious 
Yoga  is  perfectly  produced. 

But  if  a  man  is  afflicted  with  Passion  (rajas)  and  Dark- 
ness (iamas\ 

Enlightened  as  he  may  be — 
If  to  son  and  wife  and  family 
He  is  attached — for  such  a  one,  no,  never  at  all! 

Conclusion  of  the  instruction  on  Brahma-knowledge 
and  on  Yoga 

39.  Having  spoken  thus,  absorbed  In  thought,  Sakayanya 
did  obeisance  to  him  3  and  said :  '  By  this  Brahma-knowledge, 

1  Consisting,  accoiding  to  the  commentator,  of  food,  breath,  mind,  and  under- 
standing, as  in  Tait.  2.  1-4.    The  same  exhortation  recurs  below  in  6.  38. 

2  The  words  *  pure,  clean  .  .  .  greatness*  are  repeated  from  2.  4. 

3  That  is,  to  Brihadratha,  concluding  the  conversation  begun  at  I.  2  and  the 
course  of  instruction  begun  at  2.  i. 

441 


6.29-]  MAITRI   UPANISHAD 

O  king,  did  the  sons  of  Prajapati1  ascend  the  path  of 
Brahma. 

By  the  practise  of  Yoga^one  gains  contentment,  endur- 
ance of  the  pairs  of  opposites  (dvandva)>  and  tranquillity 
(santatva). 

This  profoundest  mystery  one  should  not  mention2  to  any 
one  who  is  not  a  son,  or  who  is  not  a  pupil,  or  who  is  not 
tranquil.  However,  to  one  who  is  devoted  to  none  other 
[than  to  his  teacher]  or  to  one  who  is  supplied  with  all  the 
qualifications  (guna),  one  may  give  it. 

Liberation,  into  the  real  Brahma  by  relinquishment  of  all 
desires,  mental  activity,  and  self-consciousness 

30.  Om\  One  should  be  in  a  pure  place,  himself  puie 
(hfct),  abiding  in  pureness  (sattva),  studying  the  Real  (sat), 
speaking  of  the  Real,  meditating  upon  the  Real,  sacrificing  to 
the  Real.3  Henceforth,  in  the  real  Brahma  which  longs  for 
the  Real,  he  becomes  completely  other.  So  he  has  the  reward 
(phala)  of  having  his  fetters  cut ;  becomes  void  of  expectation, 
freed  from  fear  in  regard  to  others  [as  fully]  as  in  regard  to 
himself,  void  of  desire.  He  attains  to  imperishable,  immeasur- 
able happiness,  and  continues  [therein]. 

Verily,  freedom  from  desire  (mskamatva)  is  like  the  choicest 
extract  from  the  choicest  treasure.  For,  a  person  who  is 
made  up  of  all  desires,  who  has  the  marks  of  determination, 
conception,  and  self-conceit,  is  bound.  Hence,  in  being  the 
opposite  of  that,  he  is  liberated. 

On  this  point  some  say :  "  It  is  a  quality  (guna)  which  by 
force  of  the  developing  differentiation  of  Nature  (prakrti) 
comes  to  bind  the  self  with  determination  [and  the  like],  and 
that  liberation  results  from  the  destruction  of  the  fault  of 
determination  [and  the  like]." 

[But]  it  is  with  the  mind,  truly,  that  one  sees.  It  is  with  the 
mind  that  one  hears.  Desire,  conception,  doubt,  faith,  lack  of 

1  The  Valakhil>as  (according  to  the  commentator  Ramatirtha),  who  at  2.  3  are 
described  as  having  come  to  Prajapati  for  this  knowledge. 

2  This  same  prohibition  is  imposed  near  the  end  of  two  previous  Upanishads, 
namely  at  Brih.  6.  3.  12  and  at  3 vet.  6.  22. 

3  As  directed  at  6.  9. 

442 


MAITRI   UPANISHAD  [-6.30 

faith,  steadfastness,  lack  of  steadfastness,  shame,  meditation, 
fear — all  this  is  truly  mind.1 

Borne  along  and  defiled  by  the  stream  of  Qualities,  unsteady, 
wavering,  bewildered,  full  of  desire,  distracted,  one  goes  on  into 
the  state  of  self-conceit.  In  thinking  "This  is  I"  and  " That 
is  mine"  one  binds  himself  with  himself,  as  does  a  bird  with 
a  snare  ! 2  Hence  a  person  who  has  the  marks  of  determina- 
tion, conception,  and  self-conceit  is  bound,  Hence,  in  being 
the  opposite  of  that,  he  ib  liberated.3  Therefore  one  should 
stand  free  from  determination,  free  from  conception,  fiee  from 
self-conceit.  This  is  the  mark  of  liberation  (moksa).  This  is 
the  pathway  to  Brahma  here  in  this  woild.  This  is  the  open- 
ing of  the  door  here  in  this  world.  By  it  one  will  go  to  the 
farther  shore  of  this  darkness,  for  therein  all  desires  are  con- 
tained.4 On  this  point  they  quote 5  :— 

When  cease  the  five 

[Sense-Jknowledges,  together  with  the  mind, 

And  the  intellect  stirs  not — 

That,  they  say>  is  the  highest  course/6 

Sakayanya's  final  course  upward  tkrough  the  sun  to  Brahma 

Having  spoken  thus,  Sakayanya  became  absorbed  In 
thought. 

Marut,  having  done  obeisance  and  shown  proper  honor  to 
him,  having  attained  his  end,  departed  by  the  northern  course 
of  the  sun,  for  there  is  no  approach  by  a  side-path  here  in 
the  world.  This  is  the  path  to  Brahma  here  in  the  world. 
Piercing  through  the  door  of  the  sun,  he  departed  aloft.  On 
this  point  they  quote7: — 

Unending  are  the  rays  of  him 
Who  like  a  lamp  dwells  in  the  heart. 
They're  white  and  black  and  brown  and  blue ; 
They're  tawny  and  of  pale  red  hue. 

1  This  paragraph  has  already  occurred  in  Biih.  I.  5.  3. 

2  The  paragraph  up  to  this  point  has  already  occurred  above  at  3.  2. 

3  These  two  sentences  have  already  occurred  in  this  same  section. 

4  The  last  clause  of  this  sentence  has  already  occurred  in  Chand.  8.  I.  5. 

5  Katha  6.  10. 

6  The  last  line  of  this  stanza  recurs  at  BhG.  8.  21  b. 

7  Compare  Chand.  8.  6.  6. 

443 


6.  3o-]  MAITRI   UPANISHAD 

Aloft  arises  one  of  these. 

Which,  piercing  through  the  sun's  round  disk, 

On  to  the  Brahma-world  extends. 

Thereby  men  go  the  highest  course. 

What  are  its  other  hundied  rays, 
Are  similarly  upwards  ranged ; 
Thereby  unto  the  various  gods' 
Abiding-places  one  arrives. 

But  by  its  feebly  shining  rays 
Which  manifoldly  downward  lead 
One  loams  about  here  helplessly 
For  the  consuming  of  his  deeds. 

Therefore  yonder  blessed  sun  is  the  cause  of  creation  (sarga), 
of  heaven  (svarga),  and  of  final  emancipation  (apavarga)^ 

The  evidences  of  the  Soul  in  the  senses  and  in  the  mind 

31.  Of  what  nature,  verily,  are  these  senses  that  range  forth  ? 
And  who  is  the  one  here  who  goes  forth  and  restrains  them  ? — 
Thus  has  it  been  said. 

The  answer  is  :  '  They  are  of  the  nature  of  soul  (atmaka),hr 
the  soul  is  he  who  goes  forth  and  restrains  them.  There  are 
enticing  objects  of  sense  (apsaras)^  and  there  are  so-called 
luminous  rays.  With  his  five  rays  he  feeds  upon  objects 
(vtsaya).' 

'  Which  soul  ? ' 

s He  who  has  been  described 2  as  "  pure,  clean,  void,  tranquil, 
and  of  other  marks."  He  is  to  be  apprehended  by  his  own 
peculiar  marks. 

Some  say3  that  the  maik  of  Him  who  is  without  any  mark 
is  what  heat  and  [anything]  pervaded  by  it  is  to  fire,  and 
what  a  most  agreeable  taste  is  to  water. 

Now  others  say  4  it  is  speech,  hearing,  sight,  mind,  breath  ; 
now  others5  that  it  is  intellect,  steadfastness,  memory, 

1  Ramatirtha,  the  commentator,  explains  this  as  . — of  re-creation  for  the  man 
who  does  not  worship  the  sun  ;  of  heaven  [with  temporary  enjoyment]  for  the  man 
xvho  worships  the  sun  as  a  divinity ;  of  final  cessation  of  rebirth  for  the  man  who 
\\oiships  the  sun  as  Brahma- Atman. 

2  As  in  2.  4  and  in  6.  28  s  As  in  6.  27. 

4  As  in  Brih.  4.  4.  18  and  Kena  2.  6  As  in  Ait.  5.  2. 

444 


MAITRI   UPANISHAD  [-6.33 

intelligence.  Now,  verily,  these  are  the  marks  of  Him,  even 
as  sprouts  here  are  the  mark  of  a  seed,  as  smoke,  light,  and 
sparks  are  the  marks  of  a  fire.  On  this  point  they  quote 1:— 

The  Soul,  the  source  of  all 

And  as,  indeed,  fiom  fire  the 'sparks  do  issue, 
And  likewise,  too,  from  ore  the  sun  its  light-rays, 
From  It  repeatedly  all  breathing  creatures 
Come  forth  into  this  world,  each  in  its  order. 

32.  From  Him,  indeed,  [who  is]  in  the  soul  (atman)  come 
forth  all  breathing  creatures,  all  worlds,  all  the  Vedas,  all 
gods,  all  beings.     The  mystic  meaning  (upanisad)  thereof  is  • 
The  Real  of  the  real.2 

Now,  as  from  a  fire,  laid  with  damp  fuel,  clouds  of  smoke 
separately  issue  forth ;  so,  lo  verily,  from  this  great  Being 
(bhuta)  has  been  breathed  forth  that  which  is  Rig- Veda,  Yajur- 
Veda,  Sama-Veda,  [Hymns  of]  the  Atharvans  and  Angirases, 
Legend  (itih&sa),  Ancient  Lore  (jturdrta),  Sciences  (pidya\* 
Mystic  Doctrines  (upanisad) ,  Verses  (sloka\  Aphorisms  (sutra\ 
Explanations  (anuiyakhydna),  and  Commentaries  (vyakhydna). 
From  It,  indeed,  all  beings  here  [were  breathed  forth].' 3 

The  mystical  significance  of  the  three  fires  in  the 
religious  sacrifice  4 

33.  Verily,  this  [Garhapatya]   sacrificial   fire  with  its  five 
bricks  is  the  year.   For  that  [fire]  the  bricks  are  these :  spring, 
summer,  the  rains,  autumn,  winter.    So  it  has  a  head,  two  wings, 
a  back,  and  a  tail.     In  the  case  of  one  who  knows  the  Person 
this  sacrificial  fire  is  the  earth,  Prajapati's  first  sacrificial  pile. 
With  its  hands  it  raises  the  sacrificer  up  to  the  atmosphere, 
and  offers  him  to  Vayu  (the  Wind).    Verily,  the  wind  is  breath. 

Verily,  breath  (prana)  is  a  sacrificial  fire  [i.e.  the  second,  the 

1  Already  quoted  in  6.  26. 

2  Most  of  this  paragraph  is  repeated  from  Brih.  2.  I.  20  with  the  addition  of  the 
words  '  all  the  Vedas.' 

3  This  paragraph  is  repeated  from  Brih.  3.  4.  10  with  slight  variation. 

4  The  three  fires  which  are  used  in  the  religious  sacrifice  are  interpreted  to  represent 
the  three  successive  sacrificial  piles  which  were  erected  by  the  Lord  of  Creation  in  the 
cosmos,  namely  the  earth,  the  atmosphere,  and  the  sky.     The  power  which  rales  ia 
each  of  these  world-regions,  namely  the  year,  the  wind,  and  the  son,  successively 
e^vates  the  sacuficer  to  the  next  superior,  finally  to  the  supreme  Brahma. 

445 


6.33-]  MAITRI   UPANISHAD 

Dakshina  fire].  For  that  the  bricks  are  these:  the  Prana 
breath,  the  Vyana  breath,  the  Apana  breath,  the  Satnana 
breath,  the  Udana  breath.  So  it  has  a  head,  two  wings,  a  back, 
and  a  tail.  In  the  case  of  one  who  knows  the  Person  this 
sacrificial  fire  is  the  atmosphere,  Prajapati's  second  sacrificial 
pile.  With  its  hands  it  raises  the  sacrificer  up  to  the  sky,  and 
offers  him  to  Indra.  Veiily,  Indra  is  yonder  sun. 

He  [Indra]  is  this  [third,  the  Ahavamya]  fire.  For  that 
the  bricks  are  these  :  the  Rig- Veda,  the  Yajur-Veda,  the 
Sama-Veda,  [the  Hymns  of]  the  Atharvans  and  Angirases 
[i.  e'.  the  Atharva-Veda],  Legend  (itiJiasd),  and  Ancient  Lore 
(purana).  So  it  has  a  head,  two  wings,  a  back,  and  a  tail, 
In  the  case  of  one  who  knows  the  Person  this  saciificial  fire 
is  that  sky,  Prajapati's  third  sacrificial  pile.  With  its  hands 
it  makes  a  present  of  the  sacrificer  to  the  Knower  of  Atman 
(the  Soul).1  Then  the  Knower  of  Atman  raises  him  up  and 
offers  him  to  Brahma.  There  he  becomes  blissful,  joyful. 

One's  own  digestion  to  be  attended  to,  as  a  compend 
of  cosmic  sacrificial  fires 

34.  The  Garhapatya  fire  is  the  earth.  The  Dakshina  fire  is 
the  atmosphere.  The  Ahavamya  fire  is  the  sky.  Hence  they 
are  [called]  'Purifying'  (pavamand), '  Purifier'  (pavaka],  and 
'  Pure '  (hid)?  Thereby  one's  sacrifice  is  made  manifest. 

Since  the  digestive  fire  also  is  a  combination  of  *  Purifying, 
(  Purifier/  and  '  Pure/  therefore  this  fire  should  be  worshipec 
with  oblations,  should  be  built  up,  should  be  praised,  should  be 
meditated  upon. 

The  Self  intended  in  religious  sacrifices  and  verses 
The  sacrificer,  when  he  takes  the  sacrificial  butter,  seeks 
meditation  upon  divinity  thus  : — 

'Who  is  the  bird  of  golden  hue, 
Who  dwells  in  both  the  heart  and  sun, 
Swan,  diver-bird,  surpassing  bright — 
Him  let  us  worship  in  this  fire  I ' 

1  That  is,  to  Prajapati. 

2  Epithets  of  three  oblations  offered  in  the  fire  at  a  sacrifice ;  so,  by  transference, 
applied,  as  epithets,  to  the  fire  itself. 

446 


MAITRI   UPANISHAD  [-6.34 

And  thus  too  one  discerns  the  meaning  of  the  sacred  verse 
(mantra}^  'That  desirable  splendor  of  Savitri1  should  be 
meditated  upon  as  [the  desirable  splendor]  of  Him  who  is  the 
meditator  abiding  in  the  intellect.  Here  in  the  world  one 
reaches  the  place  of  tranquillity  for  the  mind ;  he  places  it 
in  the  Self  (Atman)  indeed. 

Liberation  in  the  control  of  one's  thoughts 
On  this  point  there  are  these  verses  : — 
As  fire,  of  fuel  destitute, 
Becomes  extinct  in  its  own  source, 
So  thought  by  loss  of  activeness 
Becomes  extinct  in  its  own  source. 

Becomes  extinct  in  its  own  source, 
Because  the  mind  the  Real  seeks ! 
For  one  confused  by  things  of  sense, 
There  follow  action's  false  contiols. 

Samsdra  is  just  one's  own  thought; 
With  effort  he  should  cleanse  it  then. 
What  is  one's  thought,  that  he  becomes ; 
This  is  the  eternal  mystery.2 

For  by  tranquillity  {prasada)  of  thought, 
Deeds  (karman\  good  and  evil,  one  destroys, 
With  soul  serene,  stayed  on  the  Soul, 
Delight  eternal  one  enjoys  ! 3 

As  firmly  as  the  thought  of  man 
Is  fixed  within  the  realm  of  sense — 
If  thus  on  Brahma  it  were  fixed, 
Who  would  not  be  leleased  from  bond? 

The  mind  is  said  to  be  twofold: 
The  pure  and  also  the  impure; 
Impure — by  union  with  desire; 
Pure — from  desire  completely  free! 

By  making  mind  all  motionless, 
From  sloth  and  from  distraction  freed, 
When  unto  mindlessness  one  comes, 
Then  that  is  the  supieme  estate ! 

1  In  RV.  3.  62.  10, 

2  This  same  great  truth,  of  the  character-making  power  of  thought,  is  expressed 
also  in  the  Buddhist  scripture,  Dhammapada  i.  i,  2. 

4  This  quatrain  has  already  occurred  in  6.  20, 


6.  34-]  MAITRI   UPANISHAD 

So  long  the  mind  should  be  confined, 
Till  in  the  heait  it  meets  its  end. 
That  is  both  knowledge  and  release ! 
All  else  is  but  a  string  of  words  ! l 

With  mind's  stains  washed  away  by  concentration, 
What  may  his  joy  be  who  has  entered  Atman — 
Impossible  to  picture  then  in  language ! 
Oneself  must  grasp  it  with  the  inner  organ. 

In  water,  water;   fire  in  fire; 
In  air,  air  one  could  not  discern. 
So  he  whose  mind  has  entered  in — 
Released  is  he  from  everything ! 

The  mind,  in  truth,  is  for  mankind 
The  means  of  bondage  and  release : 
For  bondage,  if  to  objects  bound ; 
From  objects  free — that 's  called  release  1 

Both,  sacrifice  and  meditative  knowledge  needed 

Hence,  for  those  who  do  not  perform  the  Agnihotra  sacrifice, 
who  do  not  build  up  the  fire,  who  do  not  know,  who  do  not 
meditate,  the  recollection  of  the  heavenly  abode  of  Brahma  is 
obstructed.  Therefore,  the  fire  should  be  worshiped  with 
oblations,  should  be  built  up,  should  be  praised,  should  be 
meditated  upon. 

Brahma,  transcending  all  fragmentary  manifestations, 
the  supreme  object  of  worship 

35.  Adoration  to  Agni  (Fire),  who  dwells  in  the  earth,  who 
remembers  the  world ! 2  Bestow  the  world  upon  this  wor- 
shiper ! 

Adoration  to  Vayu  (Wind),  who  dwells  in  the  atmosphere, 
who  remembers  the  world!  Bestow  the  world  upon  this 
worshiper  1 

Adoration  to  Aditya  (Sun),  who  dwells  in  heaven,  who  re- 
members the  world  !  Bestow  the  world  upon  this  worshiper  !  3 

1  Or  perhaps  'an  extension  of  the  knots  [that  bind  the  soul].' 

2  According  to  the  reading  of  the  text,  lokasmrte.       Or,  with  the  reading 
lofasprte  of  TS  7.  5.  24.  i,  « who  protects  the  world.* 

8  These  same  three  invocations  occur,  with  the  variation  'who  protects  the 
world,' in  TS.  7.  5,  24.  i. 

448 


MAITRI   UPANISHAD  [-6.35 

Adoration  to  Brahma,  who  dwells  in  all,  who  remembers  all ! 
Bestow  all  upon  this  worshiper  ! 

With  a  golden  vessel 
The  Real's  face  is  covered  o'er. 
That  do  thou,  0  Pushan,  uncover 

Unto     the    Eternal     Real     (satya-dharma\  the     Pervader 
(Vishnu).1 

He  who  is  yonder,  yonder  Person  in  the  sun — I  myself 
am  he. 

Verily,  that  which  is  the  sunhood  of  the  sun  is  the  Eternal 
Real,  That  is  the  pure,  the  personal,  the  sexless  (a-linga). 

Of  the  bright  power  that  pervades  the  sky  (nabkas)  it  is  only 
a  portion  which  is,  as  it  were,  in  the  midst  of  the  sun,  in  the 
eye,  and  in  fire.  That  is  Brahma.  That  is  the  Immortal.  That 
is  Splendor.  That  is  the  Eternal  Real. 

Of  the  bright  power  that  pervades  the  sky  it  is  only  a  portion 
which  is  the  nectar  in  the  midst  of  the  sun,  of  which,  too,  the 
moon  (Soma)  and  breathing  spirits  (prand)  are  only  sprouts. 
That  is  Brahma.  That  is  the  Immortal.  That  is  Splendor. 
That  is  the  Eternal  Real. 

Of  the  bright  power  that  pervades  the  sky  it  is  only  a  portion 
which  shines  as  the  Yajur-Veda  2  in  the  midst  of  the  sun.  That 
is  Om>  water,  light,  essence — the  immortal  Brahma  !  Bhur ! 
Bhuvas  \  Svar  \  Om  \ 

Eight- footed,  unde  filed,  a  swan, 
Three-stringed,  minute,  immutable, 
To  good,  bad  blinded,  lustrous  blight — 
On  seeing  Him,  one  sees  the  all. 

Of  the  bright  power  that  pervades  the  sky  it  is  only  a  por- 
tion which,  rising  in  the  midst  of  the  sun,  becomes  the  two 
light-rays.  That  is  the  knower  of  unity,  the  Eternal  Real. 
That  is  the  Yajur-Veda.  That  is  heat.  That  is  fire.  That  is 
wind.  That  is  breath.  That  is  water.  That  is  the  moon. 
That  is  the  bright.  That  is  the  immortal.  That  is  the  realm 
of  Brahma.  That  is  the  ocean  of  light.  In  It,  indeed, 

1  These  lines  and  the  following  phrase  occur  \vith  slight  variations  in  Isa  15,  1 6 
andBrih.  5   15.  i. 

2  Regarded  as  the  highest  of  the  Vedas,  for  it  is  the  one  to  which  this  Maitri 
Upamshad  is  attached. 

449  Gg 


6.35-]  MAITRI   UPANISHAD 

worshipers  become  dissolved  like  the  lump  of  salt.1  That,  verily, 
is  the  Brahma-unity,  for  therein  all  desires  aie  contained.2  On 
this  point  they  quote : — 

Transitory  worshipers  of  the  gods,  and  terminating 
knowers  of  real  unity 

E'en  as  a  lamp  stiired  by  a  gentle  zephyr, 

So  flares  up  he  \\ho  moves  among  the  celestial  gods. 

But  he  who  kno\xs  this — he   is   a  knower  of  unity,   he   is   a 

kno\\er  of  duality  ! 
He  will  go  to   the   Sole   Abode   and   become   partaker   of  its 

nature  ! 

They  who  r,se  forth  perpetually  like  the  spi ay-drops, 
Like  the  lightning  that  is  hid  in  the  highest  heaven — 
They,  verily,  by  force  of  their  source  of  glorious  light 
Correspond  unto  the  fire  [only]  like  its  twisting  flames. 

Sacrifice  to  the  two  forms  of  Brahma, 
in  space  and  in  one's  own  self 

36.  Assuredly,  indeed,  of  the  light-Brahma  there  are  these 
t\vo  forms :  on^  the  Tranquil  (sdnta) ;  and  the  other,  the 
Abounding. 

Now,  of  that  which  is  the  Tranquil,  space  (khd]  is  the 
support.  And  of  that  which  is  the  Abounding,  food  here  is 
the  support. 

Therefore  one  should  offer  sacrifice  in  the  sacrificial  space 
(vedt)  with  sacred  verses  (mantra),  herbs,  ghee,  flesh,  sacrificial 
cakes,  boiled  rice,  and  the  like,  and  also — regarding  the  mouth 
as  the  Ahavamya  fire — with  food  and  drink  cast  (avasrsta) 
in  the  mouth,  for  the  sake  of  an  abundance  of  vigor,  for  the 
winning  of  the  holy  (puny a)  world,  and  for  immortality. 

On  this  point  they  quote  :  '  One  who  is  desirous  of  heaven 
(svarga)  should  offer  the  Agnihotra  sacrifice.  One  wins  the 
realm  of  Yama  with  the  Agnishtoma  sacrifice,  the  realm  of  the 
moon  (Soma)  with  the  Uktha,  the  realm  of  the  sun  (surya)  with 
the  Shodasin  (the  sixteen-day  sacrifice),  an  independent  realm 

1  For  the  simile  see  Brih.  2.  4.  12. 

2  The  last  clause  has  already  occurred  in  Chand.  8,  I.  5  and  Maitri  6.  30,  and 
recurs  again  in  6.  38. 

45° 


MAITRI   UPANISHAD  [-6.38 

with  the  Atiratra  sacrifice,  that  of  the  Lord  of  Creation  (Praja- 
pati)  with  the  sacrifice  which  continues  to  the  end  of  a  thou- 
sand years.' 

The  Inner  Soul  in  the  material  world 
furnishes  the  individual's  and  the  sun's  existence 
As  the  existence  of  a  lamp 

Is  because  of  combination  of  wick,  support,  and  oil, 
So  these  two,  the  self  and  the  bright  (sun), 
Exist  because  of  the  combination  of  the  Inner   One  and 
the  \\orld-egg. 

The  offering  of  food  passes  through  fire 
to  the  sun  and  back  into  life 

37.  Therefore,  one  should  reveience  with  Om  that  unlimited 
bright  power.     This  has  been  manifested  in  threefold  wise: 
in  fire,  in  the  sun,  and  in  the  breath  of  life. 

Now,  the  channel  [which  is  between  them]  causes  the  abund- 
ance of  food  that  has  been  offered  in  this  fire  to  go  unto  the 
sun.  The  moisture  which  flows  theiefrom  rains  down  like  a 
chant  (Udgitha).  Thereby  living  creatures  here  exist.  Fiom 
living  creatures  come  offspring. 

On  this  point  they  quote:  "The  oblation  which  has  been 
offered  in  the  fire  it  causes  to  go  unto  the  sun.  The  sun  rains 
that  down  with  its  rays.  Thereby  arises  food  ;  from  food,  the 
production  of  beings.' 

For  thus  has  it  been  said : — 

The  offering  fitly  cast  in  fire 

Arises  up  unto  the  sun, 

From  out  the  sun,  ram  is  produced; 

From  lain,  food;    living  creatures  thence.1 

The  course  to  the  ultimate  Brahma 
even  here  in  the  body 

38.  He  who  performs  the  Agnihotia  sacrifice  rends  the  net 
of  eager  desire  (lobha). 

Thence,  having  cut  off  confusion  (samwo/ia),  he  no  longer 
approves  of  anger. 

1  This  same  stanza  occurs  also  in  Manava  Dharma  ijastia  3   76. 

45*  G  g  a 


6.38-]  MAITRI    UPANISHAD 

Meditating  upon  desire,  he  then  cuts  through  the  fourfold 
sheath l  of  Brahma. 

Thence  he  goes  to  the  highest  ether.  There,  truly,  having 
cut  through  the  spheres  of  the  sun,  of  the  moon,  of  fire,  and 
of  Pure  Being,  himself  being  purified  (suddha\  he  sees  the 
Intelligence  (caitanya)  which  abides  within  Pure  Being  (sattvd], 
immovable,  immortal,  unshaken,  enduring,  named  Vishnu,2  the 
ultimate  abode,  endowed  with  true  desires  and  with  omniscience, 
independent,  which  stands  in  its  own  greatness.  On  this  point 
they  quote : — 

In  the  midst  of  the  sun  stands  the  moon  (Soma) ; 

In  the  midvSt  of  the  moon,  fire. 

In  the  midst  of  fire  stands  Pure  Being  (sativa). 

In  the  midst  of  Pure  Being  -stands  the  Unshaken  One. 

Having  meditated  upon  him  who  is  of  the  measure  of  <i 
thumb  or  of  a  span  within  the  body,  more  subtile  than  the 
subtile,  then  one  goes  to  the  supreme  condition  ;  for  therein 
all  desires  are  contained.3  On  this  point  they  quote  : — 

Of  size  of  thumb  or  span  within  the  body, 
A  light  of  twofold  or  of  threefold  brightness, 

This  Brahma  who  is  being  praised, 
The  great  god — He  has  entered  in  all  beings  I 

Om  \    Adoration  to  Brahma !  yea,  adoration ! 

SEVENTH  PRAPATHAKA 
The  Soul  ( Atman)  as  the  world-sun,  and  its  rays  4 

i.  Agni,  the  Gayatrl  meter,  the  Trivrit  hymn,  the  Rathan- 
tara  chant,  the  spring  season,  the  Prana  breath,  the  stars,  the 
Vasu  gods,  issue  forth  to  the  east ;  they  shine,  they  rain,  they 
praise,  they  enter  again  within  and  peer  through  an  opening. 

1  Composed  of  food,  breath,  mmd,  and  understanding — according  to  Tait.  2   i  4. 
This  same  exhortation  has  occurred  in  6.  28. 

2  The  words  <  immovable  . .  .  Vishnu  *  are  repeated  from  6.  23. 

3  The  last  clause  is  repeated  from  6.  30  and  6.  35. 

4  An  analytic  and  philosophic  statement  of  the  contents  of  this  section,  1-6, 
would  be . — 

The  various  divinities,  meters,  hymns,  chants,  seasons,  breaths,  heavenly  bodies, 
celestial  gods,  and  earthly  beings  are  transient  emanations  in  the  six  different 
directions,  returning  again  into  the  one  unlimited  Soul  (Atman)  of  the  whole  woild. 


MAITRI   UPANISHAD  [-7.5 

He  is  unthinkable,  formless,  unfathomable,  concealed,  unim- 
peachable, compact,  inpenetrable,  devoid  of  Qualities,  pure, 
brilliant,  enjoying  Qualities  (guna\  fearful,  unproduced,  a 
master  Yogi,  omniscient,  munificent,  immeasurable,  without 
beginning  or  end,  illustrious,  unborn,  intelligent,  indescribable, 
the  creator  of  all,  the  soul  (dtman]  of  all,  the  enjoyer  of  all, 
the  lord  of  all,  the  inmost  being  of  everything. 

2.  Indra,  the  Trishtubh  meter,  the  Pancadasa  hymn,  the 
Brihad  chant,  the  summer  season,  the  Vyana  breath,  the  moon, 
the  Rudia  gods,  issue  forth  to  the  south.     They  shine,  they 
rain,  they  praise,  they  enter  again  within  and  peer  through  an 
opening. 

He  is  without  beginning  or  end,  unmeasured,  unlimited,  not 
to  be  moved  by  another,  independent,  devoid  of  marks,  formless, 
of  endless  power,  the  creator;  the  enlightener. 

3.  The  Maiuts,  the  Jagati  meter,  the  Saptadasa  hymn,  the 
Vairupa  chant,  the  rainy  season,  the  Apana  bieath,  the  planet 
Venus,   the  Aditya  gods,  issue   forth  to  the   west.      They 
shine,  they  rain,  they  praise,  they  enter  again  within  and  peer 
through  an  opening. 

That  is  tranquil,  soundless,  fearless,  sorrowless,  blissful, 
satisfied,  steadfast,  immovable,  immortal,  enduring,  named 
Vishnu  (the  Pervadei),1  the  ultimate  abode. 

4.  The  Visvadevas,  the  Anushtubh  meter,  the   Ekavimsa 
hymn,  the  Vairaja  chant,  the   autumn   season,  the   Samana 
bieath,  Varuna,  the  Sadhya  gods,  issue  forth  to  the  north. 
They  shine,  they  rain,  they  praise,  they  enter  again  within  and 
peer  through  an  opening. 

He  is  pure  within,  clean,  void,  tranquil,  breathless,  selfless, 
endless. 

5.  Mitra  and  Vaiuna,  the  Pankti  meter,  the  Trinava  and 
Trayastrirhs'a  hymns,  the  Sakvara  and  Raivata  chants,  the  winter 
and  the  dewy  seasons  ,2  the  Udana  breath,  the  Angirases,  the 
moon,  issue  forth  above.     They  shine,  they  rain,  they  praise, 
they  enter  again  within  and  peer  through  an  opening. 

1  The  sentence  np  to  this  point  is  repeated  from  6  23. 

2  The  winter  season  (hemanta)  in  India  is  reckoned  to  last  about  two  months, 
from  the  middle  of  November  to  the  middle  of  January ;  the  dewy  season  (sihra} 
about  two  months,  from  the  middle  of  January  to  the  middle  of  March. 

453 


7.5-]  MAITRI   UPANISHAD 

.  .  .  Him  who  Is  called  Om,  a  leader,  brilliant,  sleepless, 
ageless,  deathless,  sorrowless.1 

6.  Sard  (Saturn),  Rahu  (the    Dragon's    Head),  Ketu    (the 
Dragon's  Tail),  serpents,  the  Rakshasas  (ogres),  the  Yakshas 
(sprites),  men,  birds,  deer,  elephants,  and  the  like  issue  forth 
below.     They  shine,  they  rain,  they  praise,  they  enter  again 
within  and  peer  through  an  opening. 

....  He  who  is  intelligent,  the  avenger,  within  all,  im- 
perishable, pure,  clean,  shining,  patient,  tranquil. 

The  one  unlimited  Soul  (Atman)  of  the  whole  world 

7,  He,  truly,  indeed,  is  the  Self  (Atman)  within  the  heart, 
very  subtile,  kindled  like  fire,  assuming  all  forms.     This  whole 
world fis  his  food.     On  Him  creatures  here  are  woven.2 

He  is  the  Self  which  is  free  from  evil,  ageless,  deathless, 
sorrowless,  free  from  uncertainty,  free  from  fetteis,3  whose  con- 
ception is  the  Real,  whose  desire  is  the  Real.  He  is  the 
supreme  Lord.  He  is  the  ruler  of  beings.  He  is  the  protector 
of  beings.  He  is  the  separating  bridge  [or  dam,  setii\  * 

This  Soul  (Atman),  assuredly,  indeed,  is  Isana  (Lord), 
Sambhu  (the  Beneficent),  Ehava  (the  Existent),  Rudra  (the 
Terrible),  Prajapati  (Lord  of  Creation),  Visvasrij  (Creator 
of  All),  Hiranyagarbha  (Golden  Germ),  Truth  (satya),  Life 
(prdna),  Spirit  (hamsa\  Sastri  (Pumsher,  or  Commander,  or 
Teacher),  the  Unshaken,  Vishnu  (Pervader),  Narayana  (Son  of 
Man).5 

He  who  is  in  the  fire,  and  he  who  is  here  in  the  heart,  and 
he  who  is  yonder  in  the  sun — he  is  one.6 

To  Thee  who  art  this,  the  all-formed,  hidden  in  the  real 
ether,  be  adoration ! 

1  A  description  repeated  from  6.  4  and.aUo  6.  25. 

2  For  the  same  metaphor  of  warp  and  -woof  see  Bnh   3.  6  and  3.  S^ 

3  Reading  vipasati. 

4  This  same  metaphor  occnrs  at  Brih  4  4.  22  and  Chand.  8.  4.  i. 

5  This  entire  paragraph  is  repeated  from  6.  8  with  the  addition  of  the  epithet 
*  the  Unshaken.* 

6  The  sentence  is  repeated  from  6.  17. 


454 


MAITRI   UPANISHAD  [-7.9 

Warnings  against  the  disorderly  and  against  false  teachers 

8.  Now  then,  the  hindrances  to  knowledge,  O  king. 
Verily,  the  source  of  the  net  of  delusion  (moha)  is  the  fact  of 

the  association  of  one  who  is  worthy  of  heaven  with  those  who 
are  not  worthy  of  heaven.  That  is  it.  Although  a  grove 
is  said  to  be  before  them,  they  cling  to  a  low  shrub. 

Now,  there  are  some  who  are  continually  hilarious,  con- 
tinually abroad,  continually  begging,  continually  living  upon 
handicraft. 

And  moreover,  there  are  others  who  are  town-beggars,  who 
perform  the  sacrifice  for  the  unworthy,  who  are  disciples  of 
Sudias,  and  who,  though  Sudras,  know  the  Scriptures  (sdstra). 

And  moreover,  there  are  others,  who  aie  rogues,  who  wear 
their  hair  in  a  twisted  knot,  who  are  dancers,  mercenaries, 
religious  mendicants,  actors,  renegades  in  the  loyal  service,  and 
the  like. 

And  moreover,  there  are  others  who  say  '  For  a  price  we 
allay  [the  evil  influences]  of  Yakshas  (sprites),  Rakshasas 
(ogres),  Bhutas  (ghosts),  spirit-bands,  goblins,  serpents,  vam- 
pires, and  the  like.' 

And  moreover,  there  are  others  who  falsely  wear  the  red 
robe,  ear-rings,  and  skulls. 

And  moreover,  there  are  others  who  love  to  be  a  stumbling- 
block  among  believers  in  the  Vedas  by  the  stratagem  of 
deceptive  arguments  in  a  circle,  and  false  and  illogical  examples. 

With  these  one  should  not  associate.  Verily,  these  creatures 
are  evidently  robbers,  unfit  for  heaven.  For  thus  has  it  been 
said : —  ' 

By  the  jugglery  of  a  doctrine  that  denies  the  Soul, 

By  false  comparisons  and  proofs 

Disturbed,  the  world  does  not  discern 

What  is  the  difference  between  knowledge  and  ignorance.1 

Warning  against  ignorance  and  perverted  doctrine 

9.  Verily,   Brihaspati   [the   teacher   of  the  gods]   became 
Sukra  [the  teacher  of  the  Asuras],  and  for  the  security  of 

1  Reading  ved&mdyantat  am. 

455 


7.9-]  MAITRI   UPANISHAD 

Indra  created  this  Ignorance  (avidya)  for  the  destruction  of  the 
Asuras  (devils).1 

By  this  [ignorance]  men  declare  that  the  inauspicious  is 
auspicious,  and  that  the  auspicious  is  inauspicious.  They  say 
that  there  should  be  attention  to  law  (dharma)  which  is  de- 
structive of  the  Veda  and  of  other  Sciiptures  (sastra).  Hence, 
one  should  not  attend  to  this  [teaching].  It  is  false.  It  is 
like  a  barren  woman.  Mere  pleasure  is  the  fruit  thereof,  as 
also  of  one  who  deviates  from  the  proper  course.  It  should 
not  be  entered  upon.  For  thus  has  it  been  said  2  : — 

Widely  opposite  and  asunder  are  these  two : 
Ignorance  (avidya),  and  what  is  known  as  e  knowledge.' 
I  think  Naciketas  desnous  of  obtaining  knowledge  ! 
Many  desires  rend  thee  not. 

Knowledge  and  non-knowledge — 
He  who  this  pair  conjointly  (saha)  knows, 
With  non-knowledge  passing  over  death, 
With  knowledge  wins  the  immortal.3 

Those  abiding  m  the  midst  of  ignoiance, 

Self- wise,  thinking  themselves  learned, 

Hard  smitten,  go  around  deluded, 

Like  blind  men  led  by  one  who  is  himself  blind.4 

Warning  against  devilish,  false,  non-Vedic  doctrine 

10.  Verily,  the  gods  and  the  devils  (Asuras),  being  desirous 
of  the  Self  (Atman),  came  into  the  presence  of  Brahma.  They 
did  obeisance  to  him  and  said :  *  Sir,  we  are  desirous  of  the 
Self  (Atman).  So,  do  you  tell  us/ 

Then,  meditating  long,  he  thought  to  himself :  *  Verily,  these 
devils  are  desirous  of  a  Self  (Atman)  different  [from  the  true 
one].'  Therefore  a  very  different  doctrine  was  told  to  them. 

Upon  that  fools  here  live  their  life  with  intense  attachment, 
destroying  the  saving  raft  and  praising  what  is  false.  They  see 
the  false  as  if  it  were  true,  as  in  jugglery. 

Hence,  what  is  set  forth  in  the  Vedas— that  is  true  !  Upon 
what  is  told  in  the  Vedas— upon  that  wise  men  live  their  life. 

1  Compare  the  instruction  of  Indra,  the  representative  of  the  gods,  and  Virocana, 
the  representative  of  the  devils,  by  Piajapati  in  Chanel.  8.  7,  ff, 

2  In  Katha  2. 4.  s  This  quatrain  =  Isa  u. 

4  This  stanza  is  repeated  from  Katha  2.  5  and  Mun$.  i.  2.  8  with  slight  variation. 

456 


MAITRI   UPANISHAD  [-7.11 

Therefore  a  Brahman  (brdhmand)  should  not  study  what  is 
non-Vedic.     This  should  be  the  purpose. 

The  bright  Brahma  in  the  heart,  stirred 
into  all-pervading  manifestation  by  meditation  on  {  Om  ' 

ii.  Assuredly,  the  nature  of  the  ether  within  the  space  [of 
the  heart]  is  the  same  as  the  supreme  bright  power.  This 
has  been  manifested  in  threefold  wise :  in  fire,  in  the  sun,  and 
in  the  breath  of  life.1 

Verily,  the  nature  of  the  ether  within  the  space  [of  the  heart] 
i^  the  same  as  the  syllable  Om. 

With  this  [syllable]s  indeed,  that  [bright  power]  is  raised  up 
from  the  depths,  goes  upwards,  and  is  breathed  forth.  Verily, 
therein  is  a  perpetual  support  for  meditation  upon  Brahma. 

In  the  stirring  up,  that  [bright  power]  has  its  place  in  the 
heat  that  casts  forth  light.  In  the  stirring  up,  that  is  like  [the 
action]  of  smoke  ,  it  rises  up  into  a  gieat  tree  in  the  sky,  issuing 
forth  into  one  branch  after  another. 

That  is  like  the  casting  forth  of  salt  into  water,  like  the  heat 
in  melted  butter,  like  the  range  [of  the  thought]  of  a  meditator 
[i.  e.  all-pervading]. 

On  this  point  they  quote  :  '  Now,  wherefore  is  it  said  to  be 
like  lightning?  Because  in  the  very  moment  of  going  forth 
it  lights  up  the  whole  body/ 

Therefore,  one  should  reverence  with  Om  that  unlimited 
bright  power.2 

The  persons  in  the  eyes,  and  their  abode  in  the  heart 

(1)  This  Person  who  is  in  the  eye, 
Who  has  his  place  in  the  right  eye — 
This  one  is  Indra;  this,  his  wife, 
Who  has  her  place  in  the  left  eye. 

(2)  The  meeting-place  of  these  two  is 
Within  the  hollow  of  the  heart. 
The  lump  of  blood  which  is  therein 
Is  the  life-vigor  of  these  two.3 

1  The  words  i  bright  power  .  .  .  breath  ofhfe'  are  repeated  from  6.  37. 

2  This  sentence  is  repeated  from  6.  37. 

5  For  this  same  thought  see  Brih.  4.  2.  3. 

457 


7.  ii-]  MAITRI   UPANISHAD 

(3)  Extended  from  the  heart  up  to 
The  eye  and  firmly  fastened  there, 
That  artery  serves  both  of  them 
By  being  double,  though  but  one. 

The  utterance  of  the  various  sounds  of  the  alphabet, 
produced  by  breath  started  from,  the  mind 

(4)  The  mind  stirs  up  the  body's  fiie.1 
The  fire  then  sets  in  motion  wind ; 

The  wind  then,  moving  through  the  chest, 
Produces  pleasurable  sound. 

(5)  As  stined  in  heart  by  means  of  fire  of  friction, 
Less  is  it  than  the  least ;    in  throat,  is  doubled  ; 
And  know  that  on  the  tongue-tip  it  is  tiebled  ; 
Come  forth,  it  is  the  alphabet ! — They  say  thus. 

The  true  seer  of  the  All  beyond  all  evil 

(6)  The  seer  sees  not  death, 

Nor  sickness,  nor  any  distress. 
The  seer  sees  only  the  All, 
Obtains  the  All  entirely.2 

The  larger  self  found  in  the  superconscious  ; 
but  a  purposeful  duality  in  the  Self 

(7)  He  \\ho  sees  with  the  eye,  and  he  who  moves  in  dreams, 
He  who  is  deep  asleep,  and  he  who  is  beyond  the   deep 

sleeper — 

These  are  a  person's  four  distinct  conditions. 
Of  these  the  fourth  (turya)  is  greater  [than  the  iest], 

(8)  In  the  three  a  quarter  Biahma  moves; 
A  three-quarter,  in  the  last.3 

For  the  sake  of  experiencing  the  true  and  the  false, 
The  Great  Atman  (Soul,  Self)  has  a  dual  nature  1 
— Yea,  the  Great  Atman  has  a  dual  nature ! 

1  The  well-known  usman* 

2  This  stanza  is  repeated  with  slight  verbal  variation  from  Chand.  7.  26.  2. 

3  A  re- assertion  m  somewhat  different  form  of  the  thought  of  RV.  10.  90.  3,  4 
namely,  that  one  quarter  of  Brahma  exists  in  the  actual  and  that  three  quarters 
constitute  the  eteinal  part  of  existence. 

The  four  conditions  have  already  been  enumerated  in  the  Mandukya  Upanishad. 

458 


A   BIBLIOGRAPHY 
OF   THE    UPANISHADS 

SELECTED,  CLASSIFIED,  AND  ANNOTATED 


NATURE  AND   SCOPE   OF   THE   BIBLIOGRAPHY 

SPECIAL  attention  is  called  to  the  three  words  in  which  the  nature 
and  scope  of  this  bibliography  are  indicated 

It  is  a  selected  bibliography.  Those  titles  only  have  been  included 
which  are  likely  to  prove  in  some  way  useful,  or  which  have  a  special 
interest,  historic  or  other.  A  majority  of  the  works  listed  have  been 
consulted  in.  the  preparation  of  the  translation  presented  in  this 
volume. 

It  is  a  classified  bibliography.  The  titles  have  been  grouped  in 
nine  divisions,  as  indicated  on  the  following  page,  in  order  to 
secure  a  more  helpful  collocation  than  would  be  afforded  by  one 
continuous  alphabetic  or  chronological  sequence. 

It  is  an  annotated  bibliography.  The  titles  ha\  e  been  supplemented, 
in  most  cases,  by  descriptions,  estimates,  and  quotations,  with  a  view 
to  indicating  more  precisely  the  nature  and  value  of  the  publications 
recoided.  Quotations  have  also  been  included  to  show  the  estimate 
in  which  the  Upanishads  have  been  held  by  numerous  editors, 
translators,  and  expositors. 

In  the  compilation  of  this  list  of  titles  purely  bibliographical  con- 
siderations have  everywhere  been  subordinated  to  those  of  practical 
usefulness.  It  seemed  better  to  devote  the  available  space  to 
excerpts  and  annotations  than  to  unimportant  titles  and  a  barren 
record  of  editions  and  reprints.  Certain  general  works  in  division  9 
are  thus  cited  only  in  their  English  translations. 

Titles  in  Sanskrit  and  in  Indian  vernaculars  are  given  in  con- 
densed English  paraphrase,  rather  than  in  a  tiansliteration  of  their 
native  wording,  so  that  the  contents  of  the  publications  may  be 
readily  discernible, 


459 


BIBLIOGRAPHY 


ARRANGEMENT   OF   THE   BIBLIOGRAPHY 

The  titles  here  brought  together  are  grouped  in  nine  divisions  as 
follows  — 

1.  TRANSLATIONS  OF  COLLECTED  UPANISHADS. 

2.  TRANSLATIONS  OF  SINGLE  UPANISHADS. 

3.  TRANSLATIONS  OF  SELECTIONS  FROM  THE  UPANISHADS. 

4.  TRANSLATIONS,  WITH  TEXT,  OF  COLLECTED  UPANISHADS. 

5.  TRANSLATIONS,  WITH  TEXT,  OF  SINGLE  UPANISHADS 

6.  TEXT-EDITIONS  OF  COLLECTED  UPANISHADS. 

7.  TEXT-EDITIONS  OF  SINGLE  UPANISHADS. 

8.  TREATISES,  CHIEFLY  LINGUISTIC. 

9.  TREATISES,  CHIEFLY  EXPOSITORY. 

Within  each  of  these  nine  main  divisions  the  entries  are  arranged  in 
chronological  sequence,  except  in  the  case  of  reprints  or  translations 
of  works  listed,  which  immediately  follow  the  main  entry. 

The  order  of  the  individual  Upanishads  (in  divisions  2,  5,  and  7) 
is  the  same  as  that  followed  in  the  Translation,  namely  Bnhad- 
Aranyaka,  Chandogya,  Taittiriya,  Aitareya,  Kaushltaki,  Kena, 
Katha,  I&a,  Mundaka,  Prasna,  Mandukya,  Svetasvatara,  Maitn. 


460 


BIBLIOGRAPHY 

i.  TRANSLATIONS    OF  COLLECTED 
UPANISHADS 

DUPERRON,  ANQUETIL.  Oupnek'hat[i.e  Upanishad].  Strassburg, 
Levrault,  2  vols,  1801-1802.  735  and  916  pp. 

A  translation  into  Latin  of  a  translation  into  Persian  of  the  original 
Sanskrit  of  fifty  of  the  Upanishads.  The  primary  tianslation  was  made 
at  Delhi  1656-1657  by  pandits  who  had  been  brought  from  Benaies  for 
this  purpose  by  the  Muhammadan  Prince  Dara  Shukoh,  son  of  the 
Moghul  Emperor  Shah  Jahan.  This  secondary  translation  was  made 
by  the  very  first  European  who  went  to  India  for  the  purpose  of  studying 
oriental  religions.  At  second  remove  from  the  original  Sanskrit  text,  this 
translation  is,  nevertheless,  of  prime  historical  importance,  because  it 
was  the  first  book  which  brought  a  knowledge  of  the  Upanishads  to  the 
West. 

It  was  with  reference  to  this  indirect  Latin  translation  of  the  Upanishads 
through  a  medieval  Persian  translation,  that  the  pessimistic  German 
philosopher  Schopenhauer  expressed  an  appreciation  which  has  been  oft 
quoted  in  India :  '  It  has  been  the  most  rewarding  and  the  most  elevating 
reading  which  (with  the  exception  of  the  original  text)  there  can  possibly  be 
in  the  world.  It  has  been  the  solace  of  my  life,  and  will  be  of  my  death.' 
See  Parerga,  2,  §  185  (Werke,  6.  427). 

The  foregoing  translated  into  German : 

Das  Oupnek'hat,  In  das  Deutsche  ubertragen  von  Franz 
Mischel  Dresden,  Hemrich,  1882.  618  pp. 

This  work  exhibits  m  a  unique  degree  the  continued  fascination  and  the 
far-distant  influence  which  the  Upanishads  have  exercised.  Perhaps  never 
before,  or  since,  has  the  linguistic  work  of  translating  an  important 
religious  document  been  carried  so  far  as  to  the  third  remove  from  the 
original  language,  as  has  been  done  in  this  particular  case  of  translating 
the  Upanishads,  namely  from  the  Sanskrit  into  Peisian,  thence  into  Latin, 
and  thence  into  German. 

ROY,  RAMMOHUN.  Collected  Woiks.  London,  Parbury  Allen, 
2  vols,,  1832. 

Volume  2,  entitled  *  Translation  of  Several  Pimcipal  Books,  Passages 
and  Texts  of  the  Veds  and  of  Some  Controversial  "Works  in  Brahmumcal 
Theology  '  (282  pp  ),  contains  (at  pp.  23-105)  translations  of  Mund,  Kena, 
Katha,  and  Ha,  which  had  previously  appeared  separately. 

The  very  first  translation  of  collected  Upanishads  to  be  published  in 
England. 

The  translator,  with  a  high  but  not  unqualified  estimate  of  the  value  of 
the  Upanishads,  had  been  the  leader  of  that  remarkable  reform  movement 
in  India  at  the  beginning  of  the  nineteenth  century,  the  Brahma  Samaj. 

461 


BIBLIOGRAPHY 

Indeed,  he  had  gained  his  success  as  a  theistic  reformer  partly  by 
appealing  to,  and  actually  disseminating,  the  ancient  sacred  Upamshads, 
But  these  translations  were  executed  as  a  pait  of  the  great  reformer's 
religious  studies  and  propaganda,  not  with  a  distinctively  scholarly 
purpose  nor  with  scientific  method  ;  the  result  is  manifestly  lacking  in 
philological  accuracy. 
The  foregoing  reprinted : 

The  English  Woiks  of  Raja  Rammohun  Roy,  edited  by  Jogendra 
Chunder  Ghose.  Calcutta,  Bhowanipore  Oriental  Press,  2  vols , 
1885-1887. 

Translations  of  Munch,  Kena,  Katha,  and  Isa  aie  contained  m  vol.  i, 
at  pp.  21-92. 
The  same  repi  inted  : 

Calcutta,  Society  for  the  Resuscitation  of  Indian  Literature,  1903. 

ROER,  E.  Nine  Upamshads,  [viz.  Tait,  Ait.,  Svet.,  Kena,  Isa, 
Katha,  Prasna,  Mund.,  and  MandJ  translated.  Calcutta,  1853. 
170  pp.  (Bibliotheca  Indica.) 

MULLER,  F.  MAX.  The  Upamshads.  Oxfoid,  Clarendon  Press, 
2  vols.,  1879,  1884.  (Sacred  Books  of  the  East,  vols.  i  and  15.) 

At  the  time  of  its  publication  this  was  the  best  and  most  extensive 
translation  into  English.  But  it  is  padded  with  considerable  extraneous 
matter,  \\hich  was  added  by  the  translator  for  the  sake  of  greatei 
intelligibility,  yet  which  in  violation  of  modern  rules  of  scholaily  procedure 
is  left  undifTerentiated  from  the  actual  text. 

In  this  very  woik  the  translator  has  declared  the  inherent  difficulties  of 
translating  the  Upamshads,  e.  g.  £  These  it  is  impossible  to  render  m  any 
translation;  nay,  they  hardly  deserve  to  be  translated'  (vol.  I,  p.  132). 

This  translation  by  Max  Muller  has  been  severely  cnticized  by  other 
scholars,  e.g.  by  W.  D,  Whitney  m  his  extensive  and  seaichmg  review  of 
the  work  in  the  American  Journal  of  Philology,  1886,  pp  1-26,  especially 
on  pp  4,  6,  7,  9,  25,  26;  by  C.  R.  Lanman  m  his  Beginnings  of  Hindu 
Pantheism,  p.  12,  footnote,  and  by  H.  C.  Tolman  in  his  Art  of  Trans- 
lating, p.  37- 
The  foregoing  reprinted : 

New  York,  Christian  Literature  Society  [=  Scribners],  2  vols, 
bound  in  one,  1897. 

The  Twelve  Principal  Upanishads :  An  English  Translation,  with 
Notes  from  the  Commentaries  of  Sankaracharya  and  the  Gloss  of 
Anandagiri.  Bombay,  Tookaram  Tatya,  '  for  the  Bombay  Theoso- 
phical  Publication  Fund/  1891.  710  pp. 

Meiely  a  combined  reprint  of  the  translations  of  the  Upanishads  which 

463 


BIBLIOGRAPHY 

had  appeared  in  the  Bibliotheca  Indica,  viz.  of  Chandogya  by  Mitra, 
of  Kaushitaki  by  Cow  ell,  and  of  the  following  ten  by  Roer :  Ait.,  Bnh., 
Svet  ,  Katha,  Tait ,  Isa,  Mund ,  Kena,  Prasna,  and  Mand. 

This  list  is  the  same  as  is  contained  in  Max  Mullet's  Translation, 
except  that  this  collection  omits  Maitn  and  adds  Mandukya. 

'The  UpanishadSj  at  least  the  ten  principal  ones,  are  in  no  way 
posterior  to  the  Vedas'  (pp  i-ii,  Preface  by  Mfamlal]  N.  DjVivedi]). 

The  foregoing  reprinted : 

Bombay,  Rajaiam  Tukaram  Press,  1907.     719  pp. 

JOHNSTON,  CHARLES.  From  the  Upanishads.  Dublin,  Whaley, 
1896.  55  pp. 

Contains  excellent  translations  of  Katha,  of  Prasna,  and  of  Chand, 
6,  by  a  tetned  member  of  the  Bengal  Civil  Service. 

*  I  have  found  them  wise,  beyond  all  others ;  and,  beyond  ail  others, 
filled  with  that  very  light  which  makes  all  things  new  .  .  .  That  plowing 
heart  within  us,  we  are  beginning  to  guess,  is  the  heart  of  all  things, 
the  everlasting  foundation  of  the  woild  . .  .  That  teaching  of  oneness, 
of  our  hearts  and  the  heart  eternal  as  eternally  one  ,  .  .  You  will  find 
m  these  passages  from  the  book  of  Wisdom,  besides  high  intuition,  a 
quaint  and  delightful  flavour,  a  charm  of  childlike  simplicity ;  yet  of 
a  child  who  is  older  than  all  age,  a  child  of  the  eternal  and  the 
infinite,  whose  simplicity  is  better  than  the  wisdom  of  the  wise1  fp.  x, 
Dedicatoiy  Preface). 

The  foregoing  reprinted : 

Portland,  Maine,  Thomas  B.  Mosher,  1897.     60  pp. 

MEAD,  G.  R  S  ,  and  JAGADISHA  CHANDRA  CHATTOPADHVAYA  (Roy 
Choudhun\  The  Upanishads.  London,  Theosophical  Publishing 
Society,  2  vols ,  1896. 

Vol.  I  contains  Isa,  Kena,  Katha,  Prasna,  Mund.,  and  Mand.  Vol.  2 
contains  Tait.,  Ait ,  and  Svet. 

'The  present  translation  is  an  attempt  to  place  the  sublime  teachings 
of  the  Upanishads  within  the  reach  of  every  man  and  woman  \\ho  can 
read  the  English  tongue.  Its  price  is  purely  nominal.  The  Upanishads, 
we  believe,  should  be  allowed  to  speak  for  themselves,  and  not  left  to 
the  mercy  of  artificial  commentaries.  They  are  grand  outpourings  of 
religious  enthusiasm,  raising  the  mind  out  of  the  chaos  of  ceremony 
and  the  metaphysical  and  philological  word-spinning  of  the  schools  . . . 
the  Upanishads  as  a  world-scripture,  that  is  to  say,  a  scripture  appealing 
to  the  lovers  of  religion  and  truth  in  all  races  and  at  all  times,  without 
distinction  '  (Preamble,  vol.  i,  pp.  4-5.), 

• The  foregoing  translated  into  French : 

Neuf  Upanishads,  tr.  E.  Marcault.  Paris,  Libr.  de  FArt  Ind^pen- 
dant,  1905.  192  pp. 

463 


BIBLIOGRAPHY 

The  same  translated  into  Dutch : 

Tr.  Clara  Streubel.  Amsterdam,  Theosophical  Society,  2  vols , 
1908. 

DEUSSEN,  PAUL.  Sechzig  Upanishad's  des  Veda.  Leip/u;, 
Brockhaus,  1897.  946  pp. 

Contains  the  classical  Upanishads,  all  of  the  fifty  included  m  Duperron's 
Oujfttek*  hat,  together  with  the  more  impoitant  of  the  later  Athaivjin 
Upanishads. 

The  most  scholarly  translation  of  the  Upanishads  which  has  hitheito 
been  made.  By  the  late  Professor  of  Philosophy  at  the  University  of  Kiel. 
Brings  to  bear  an  extensive,  intimate,  and  appreciative  knowledge  of 
European,  as  well  as  of  Indian,  philosophy.  Contains  informing  and 
interpietative  introductions  to  each  separate  section  of  each  Upanish.ul, 
as  well  as  to  each  Upanishad  as  a  whole,  also  ci oss-rcferences  and 
explanatory  notes 

This  translation  is  virtually  indispensable  to  any  thoroughly  scholarly 
attempt  to  translate  the  Upanishads  into  any  othei  language. 

a.    TRANSLATIONS  OF  SINGLE  UPANISHADS 
Brihad-Aranyaka  Upanisliad 

POLEY,  L.  H.  Th.  Colebrooke's  Abhandlung  uber  die  heiligen 
Schnften  der  Indier,  aus  dem  Englischen  ubersetet,  nebst  Fragments 
der  altesten  lehgiosen  Dichtungen  der  Indier.  Leip/ig,  Teubncr, 

1847.     l82  PP- 

In  his  Carman  translation  of  Colebrooke's  '  Essay '  Poley  has  added  «it 
pp.  130-176,  among  other  translations  fiom  the  Upanishads,  this  original 
German  translation  of  Brih.  I,  I  -  3.  2. 

ROER,  E.  Bnhad  Aranyaka  Upanishad.  Calcutta,  1856.  276 
pp.  (Bibliotheca  Indica.) 

An  English  translation  of  the  text  and  of  paits  of  the  Commentary  of 
Sankara  Acharya. 

The  foregoing  reprinted  : 

Calcutta,  Society  for  the  Resuscitation  of  Indian  Literature,  1908, 
295  PP- 

HEROLD,  A.-F.  L'Upanishad  du  Grand  Aranyaka,  Bnhadaranya- 
kopanishad,  Paris,  Saint-Amand,  1894.  159  pp, 

According  to  the  Madhyamdma  recension, 

JOHNSTON,  CHARLES.     The^  Song  of  Life.     Flushing,  New  York, 
published  by  the  author,  1901.     69  pp. 
A  rather  free  rendering  of  Bnh.  4.  3-4. 

464 


BIBLIOGRAPHY 

'  The  Gospels  are  the  perfect  flower  of  Palestine.  The  Upanishads  arc 
the  chiefest  treasuie  of  most  ancient  India  The  heart  of  the  Galilean 
message  is  hidden  in  the  Paiables  of  the  Kingdom,  The  deepest  seciet 
of  Mothei  India  is  embodied  in  these  dramatic  fragments—  and  still 
peifect  dramas-  which  aie  the  strongest  paits  of  the  Upanishads.  Of 
these  Mystery  plays  iheic  are  many  ;  and,  greatest  of  all,  the  Dialog  ue  of 
Janaka  and  the  Sage,  translated  heic.'  (Fiom  the  Foiewoid.) 

The  foiegomg  translated  into  Get  man: 

Das  Lied  dcs  Lcbcns.     Berlin,  P.  Raat/,  no  date.     66  p]). 

CMndogya  Upanishad 

MriRA,  RAIENDR  \L\IA.  Chandogya  Upanishad  of  the  Sanaa 
\Vda,  with  Kxtiacts  from  the  Commentaiy  of  Sankaui  Achaiya, 
translated.  Calcutta,  1862.  144  pp.  (Bibhotheca  Indica.) 

Aitareya  Upanishad 

COLKHROOKK,  HioNuv  THOMAS.  A  tumslation  of  the  Aitaieya 
Upanishad  is  contained  in  the  essay  'On  the  Vcdas  or  the  Sacred 
Writings  of  the  Hindus/  published  and  lepimted  us  follows  : 

Astatn  /\Vftw</<6'v,  \ol.  8,  Calcutta,  1805,  pp.  408-414; 

*W/jft Mvttw/s  /ivujyj1,  vol.  I,  London,  Williams  &  Noijjatc,  1837  (new 
niition,  1858),  pp.  47  53; 

Life  (ind  Essays,  vol.  2,  London,  Tiubnei,  1873,  PP-  42M7- 

ICckSTKiN,  UAKON  D'.  Analyse  du  (juatrienie  diapitic  do  1'Aitareya 
Upanishad,  extiait  du  Rig-Veda.  \^ Journal  Asiatiqne,  series  2,  \ol. 
it,  pp.  103-221,  289  317,  4x4-446;  vol.  12,  pp.  53-78;  Pans, 
Irnprimeiie  Royale,  1833. 

<  'ont.nns  a  Kicm  h  tianslalion  and  discussion  of  the  fourth  chapter  of  the 
Aitnioya  Upanishad,  based  on  Dupciron's  Latin  tinnslation  in  Ins 
Oupnetfhtit)  vol.  2,  pp.  57  63,  and  on  Colebi coke's  English  tianshilion  in 
A  \lafic  A't'SiWC/u's,  \ol.  8,  pp.  421-425. 

KausMtaki  Upanishad 

HARLKX,  C.  JDE.  Knushitaki-Upanishad,  avcc  Ic  Commcntairc  de 
^'ankarananda  et  Sarvopanishadarthi\nublH\tipraka9as,  chapitrc  viii. 
Louvain,  Lcfever,  1887.  4^  PP- 

The  rendering  in  some  places  should  more  propcily  be  designated 
a  paraphrase  than  a  translation.  And  in  some  places,  by  icason  of 
lollowing  the  native  commentator  so  closely  (as  did  Cowcll  and  M toiler 
More  him),  this  author  quite  misses  the  inherent  sense,  Thcic  occurs 
umlcsignatcd  extraneous  matter  in  the  midst  of  the  text,  somewhat  as 
in  Mxiller's  translation,  though  not  to  the  same  extent, 

465  II  h 


BIBLIOGRAPHY 

'We  have  followed  generally  the  text  of  the  Dipaka;  and  for  the 
translation,  the  commentary  of  Cankarananda  has  been  used  with  profit.' 
(Preamble,  p.  2.) 

Kena  TJpanishad 

ROY,  RAMMOHUN.  Translation  of  the  Ce*na  Upanishad,  one  of  the 
Chapters  of  the  Sarna  Veda,  according  to  the  gloss  of  the  celebrated 
Shankaracharyu,  establishing  the  unity  and  the  sole  omnipotence  of 
the  Supreme  Being,  and  that  He  alone  is  the  object  of  worship. 
Calcutta,  Philip  Pereira,  Hindoostanee  Press,  1816.  12  pp. 

Katha  Upanishad 

ROY,  RAMMOHUN.  Translation  of  the  Kut'h-Oopanishud  of  thr 
Ujoor-Ved,  according  to  the  gloss  of  the  celebrated  Sunkuracharyu. 
Calcutta,  1819. 

'This  work  not  only  treats  polytheism  with  contempt  and  disdain,  but 
inculcates  invariably  the  unity  of  God  as  the  intellectual  principle,  the 
sole  origin  of  the  individual  intellect,  entnely  distinct  fiom  matter  and 
its  affections  ;  and  teaches  also  the  mode  of  directing  the  mind  thereto.' 
(Preface.) 

POLEY,  L.  Kathaka-Oupanichat  •  extrait  du  Yadjour-Veda,  traduit 
du  Sanskrit  en  Frangais.  Paris,  Dondey-Dupre,  1835.  22  pp. 

ECKSTEIN,  BARON  D*.  Analyse  du  Kathaka-Oupamschat,  extrait 
du  Yadschour-Ve'da.  In  Journal  de  Plnstitut  Historique,  Pans,  1835, 
pp.  97-117- 

Contains  short  extracts  of  the  text  in  Roman  transliteration,  together 
with  translations  of  short  extracts  from  other  San  ski  it  books. 

POLEY,  L  Kathaka-Oupanichat,  extrait  du  Yadjour-Veda,  el 
Moundaka-Oupanichat,  extrait  de  1'Atharva-Veda :  traduit  du  Sans- 
krit en  Francais.  Pans,  Dondey-Dupre,  1837.  39  pp. 

This  is  a  revised  edition,  and  in  combined  form,  of  the  same  author  \ 
previous  separate  French  Translations  of  the  Katha  Upanishad  in  1835 
and  of  the  Mundaka  Upanishad  in  1836, 

POLEY,  L.  H.  Th.  Colebrooke's  Abhandlung  iiber  die  hciligen 
Schnften  der  Indier,  aus  dem  Enghschen  ubersetzt,  nebsl  Fragmented 
der  altesten  religiosen  Dichtungen  der  Indier.  Leipzig,  Teubnei, 
1847.  282  pp. 

In  his  German  translation  of  Colebrooke's  famous  'Essay  on  the  Sacred 
Scriptures  of  the  Hindus/  Poley  added,  at  pp.  113-128,  among  other 
translations,  this  original  German  tianslation  from  the  Sanskrit  of  th<» 
Katha  Upanishad. 

466 


BIBLIOGRAPHY 

ARNOLD,  EDWIN.  The  Secret  of  Death,  with  some  Collected 
Poems,  London,  Triibner,  1885  ,  repiinted  1899. 

Contains  (at  pp  14-45  °f  l$$5  e^->  PP-  7~4°  of  1899  ed.)  a  free  metri- 
cal version  of  the  first  three  Vallis  (or  *  Lotus-stems ')  of  the  Katha 
Upamshad. 

'The  subtle  thought,  the  far-off  faith, 

The  deathless  spirit  mocking  Death, 

The  close-packed  sense,  hard  to  unlock 

As  diamonds  from  the  mother- rock, 

The  solemn,  bnef  simplicity, 

The  insight,  fancy,  mystery 

Of  Hindoo  scriptures — all  are  had 

In  this  divine  Upamshad.'    (Introduction,  p.  2.) 

WHITNEY,  W.  D.  Translation  of  the  Katha-Upanishad.  In  Trans- 
actions of  the  American  Philological  Association^  vol.  21,  pp.  88-112, 
Boston,  1890, 

By  the  late  Professor  of  Sanskrit  at  Yale  University,  one  of  the  most 
eminent  of  Amencan  philologists  and  Sanskntists,  a  conservative  text- 
editor  and  scrupulously  exact  translator. 

This  is  the  first  English  translation  of  an  Upanishad  in  which  the 
verse-portions  were  indicated  as  diffeient  from  the  piose-poitions.  A 
veiy  careful  translation,  with  an  Intiocluclion,  valuable  exegetical 
and  linguistic  Notes,  and  a  number  of  pioposed  textual  emendations. 

*The  ciowning  weakness  of  the  whole  tieatise  [i»e.  of  the  Katha 
Upamshad]  is  that,  after  all,  it  reaches  no  definite  result;  the  revelation 
of  Death  amounts  to  nothing  at  all,  so  far  as  concerns  the  mam  subject 
as  to  which  knowledge  is  sought.  The  revelator  manages  to  waste 
a  chapter  in  commendations  of  his  young  friend  for  preferring  spiritual 
knowledge  to  earthly  blessings  ;  and  then  he  raaundeis  on  from  topic 
to  topic,  dropping  now  and  then  an  allusion  to  matters  of  cschatology, 
but  entering  into  no  exposition,  advancing  no  argument,  making  no 
definite  statement;  theicis  neither  beginning,  middle,  nor  end  in  what 
he  says.*  (Introduction,  pp.  91-92.) 

BUTKNRCHON,    A.      Kathaka-upanishad,    ofversatt    fr.    Sanskrit, 
Stockholm,  Norstcdt,  1902.     62  pp, 
A  translation  into  Swedish. 

Bttuxwi-Fiuppi,  FKKDINANOO.  Kiithaka-Upanisad,  tradotta  in 
italiano  e  preceduta  da  una  notizia  sul  panteismo  indiano.  Pisa, 
Orsolini-Prosperi,  1905.  158  pp. 

A  translation  into  Italian. 


467  ii  h  a 


BIBLIOGRAPHY 

Isa  TJpanishad 

JONES,  SIR  WILLIAM,  fsavasyam;  or,  An  Upanishad  fiom  the 
Yajur  Veda.  In  his  Works,  vol.  6,  pp.  423-425,  London,  Robinson, 
1799. 

A  translation  by  no  means  literal,  but  noteworthy  as  having  been  the 
very  first  translation  of  any  of  the  Upanishads  into  English 

By  the  pioneer  British  Onentahst. 

Reprinted  in  his  Works,  London,  Stockdale,  1807,  vol.  13,  pp.  374-377- 

ROY,  RAMMOHUN.  The  fshopamshad,  one  of  the  chapteis  of  the 
Yajur  Veda,  according  to  the  commentary  of  the  celebrated  Shankara- 
Acharya,  establishing  the  Unity  and  incomprehensibility  of  the  Supreme 
Being,  and  that  His  worship  alone  can  lead  to  eternal  beatitude. 
Calcutta,  Philip  Pereira,  Hindoostanee  Press,  1816.  36  pp. 

RAMASWAMIER,  S.  The  Vaja-saneya-samhitopamshud  with  the 
Bhashya  of  Srimat  Sankaracharya.  Madras,  National  Press,  1884. 
19  pp. 

A  translation  of  the  18  stanzas  of  this  Upanishad  and  also  of  the 
Commentary  of  the  chief  Indian  Commentator  on  all  the  classical 
Upanishads. 

'This  translation  was  originally  made  for  the  benefit  of  the  Maduia 
Branch,  Theosophical  Society.  It  is  now  published  that  it  may  be  of 
some  use  to  otheis  \\ho  are  not  conversant  with  Sanskrit,  but  who 
are  interested  in  the  sublime  philosophy  ot  the  Upanishads  as  expounded 
by  the  holy  Sage  Sumat  Sankaracharya.'  (Prehminaiy  explanatory 
statement.) 

VASU,  SRISA  CHANDRA.  The  isavasyopanishad,  with  the  Com- 
mentaries of  Sn  Sankaracharya  and  Sii  Anantacharya,  and  Notes  from 
the  Tikas  of  Anandagiri,  Uvatachaiya,  Sankarananda,  Ramchandia, 
Pandit  and  Anandabhatta.  Bombay,  Tatva-Vivechaka  Press,  Punted 
for  the  Bombay  Theosophical  Publication  Fund,  1896.  74  pp. 

GRIFFITH,  R.  T.  H.  The  Texts  of  the  White  Yajurveda,  with  a 
Popular  Commentary.  Benares,  Lazarus,  1898.  364  pp. 

The  Isa  Upanishad,  being  originally  the  fortieth  chapter  of  the 
Vajasaneyi  Saihhita,  is  here  translated  at  pp.  304-308, 

By  the  transktoi  of  the  Rig- Veda,  of  the  Atharva-Vedn,  and  of  the 
Sama-Veda;  formerly  a  Professor  at  the  Benaics  College,  and  later 
Director  of  Public  Instruction  in  the  Northwest  Provinces  and  Oudh. 

Mundaka  TJpanisliad 

ROY,  RAM  MOHUN.  Translation  of  the  Moonduk-Opunishud  of 
the  Uthurvu-Ved  according  to  the  gloss  of  the  celebrated  Shunkuru- 
Charyu.  Calcutta,  D.  Lankpeet,  Times  Press,  1819.  17  pp. 

468 


BIBLIOGRAPHY 

£  An  attentive  perusal  of  this,  as  well  as  ot  the  icmaining  books  of 
the  Vedantu,  will,  I  trust,  convince  e\cry  unprejudiced  mind  that  they, 
with  great  consistency,  inculcate  the  unity  of  God,  instructing  men  at  the 
same  time  in  the  puie  mode  of  adoring  him  in  spirit.  It  will  also  appeal 
evident,  although  they  toleiate  idolatry  as  the  last  provision  for  those 
who  arc  totally  incapable  of  laismg  their  minds  to  the  contemplation 
of  the  invisible  God  of  nature,  yet  repeatedly  urge  the  lelmqmshment 
of  the  iites  of  idol-  worship  and  the  adoption  of  a  purei  system  of  ichgion 
on  the  express  giounds  that  the  obsenancc  of  ulolatious  rites  can  nc\er 
be  productive  ofctcin.il  beatitude.1  (Introduction  ) 

POLKY,  L.  Moundaka-Oupamchat  ,  cxtrait  dc  1'Atharva-Yeda, 
tiaduil  du  Sansknt  en  Fiancaib.  Pans,  Beitiand,  1836.  15  pp. 

--  The  foiegomg  repnnted  : 

Katha-Oupamchat,  extiait  du  Yadjotn-Yeda,  et  Moundaka-Oupa- 
nichat,  cxtrait  de  PAthaiva-Yeda,  liaduit  du  Sanskrit  en  1/raneais 
Pans,  Dondey-Dupie,  1837.  39  pp. 


POLKY,  L.  H  Th.  Colcbi  coke's  Abhundlung  uber  die 
Schnften  der  Indier,  aus  detn  Englischen  ubeisetzl,  nebbt  Fiag 
nienten  dcr  altcsten  icligiosen  Dichtungen  der  Indier.  Leip/iU>, 
Teubner,  1847.  182  pp 

In  his  German  tianslation  of  Colcbrookc's  famous  '  Essay  on  the 
Sacred  Scuptures  of  the  Hindus'  Poley  added,  among  othei  translations, 
this  original  German  translation  from  the  Sansknt  of  the  Mundaka 
Upamshad. 

^votasvatara  ITpanisliad 

NXLLASWAMI  PILLAI,  J.  M.  The  Swetaswatara  Upanishad,  trans- 
lated and  expounded.  In  Madras  Review,  vol.  6  (1900),  pp.  369- 
376;  vol.  7  (*9°0»PP-  267-279. 

'  The  Swetaswatara  Upanishad  is  a  genuine  Upauishad  of  the  Black 
Yagur  Veda,  and  is  one  of  the  oldest  of  its  kind.  It  is  not  a  Sectarian 
Upanishad.  It  expounds  both  a  theoretic  philosophy  and  a  practical 
religion,  all-comprehensive  and  all-embracing,  a  system  which  was  at 
once  Samkhya  and  Yoga,  dualistic  and  monistic,  and  appealing  to  all 
classes  of  society  '  (vol.  7,  p.  267). 

Marxdiikya  Upanishad 

DVIVEDI,   MANILAL  N.     Mandukyopanishad  with  Gaudapada's 
Kaiika  and  the  Bhashya  of  Sankara.     Bombay,  Tattva-Vivechaka, 
Press,  1894.     X37  pp. 
-  The  foregoing  repnnted  : 

Bombay,  Rajaram  Tukaram,  1909, 

469 


BIBLIOGRAPHY 


3.  TRANSLATIONS  OF  SELECTIONS  FROM  THE 
UPANISHADS 

POLEY,  L.  H.  Th.  Colebrooke's  Abhandlung  ubei  die  heihgen 
Schnften  der  Indier,  aus  dem  Englischen  ubersetzt,  ncbst  Fragmenten 
der  altesten  rehgiosen  Dichtungen  der  Indier.  Leipzig,  Toubnei, 
1847.  182  pp. 

The  German  translator  added  at  pp.  110-176  original  translations  from 
the  Sanskrit  of  Katha,  Isa,  and  Bnh.  I.  1-3-2.  The  text-basis  used 
lor  these  translations  was  the  text  published  by  Poley  himself  in  1844. 

WEBER,  ALBRECHT.  Indische  Studien.  Berlin,  Dummlei.  Vol  i, 
1849-1850;  vol.  2,  1853. 

By  the  first  Professor  of  Sanskrit  at  Berlin  University. 

A  series  of  articles  entitled  *  Analyse  der  in  Anquetil  du  Pci  ion's  Ueber- 
£etzung  enthaltenen  Upamshad,'  contains  tianslations  of  mipoilant  paits, 
together  with  summaries  of  intervening  parts  and  also  valuable  claboiate 
discussion  of  Chand  ,  Maitn,  Mund.,  and  Isa  m  vol.  i,  pp,  254-301  ;  of 
Kaush.,  Svet,  and  Piasna  m  vol.  I,  pp.  392-456;  of  Mfind.  in  \ol.  2, 
pp,  loo-iii  ;  and  of  Kena,  Katha,  and  Tail.  2-3  in  vol.  2,  pp.  181-236. 

MUIR,  JOHN.  Original  Sanskrit  Texts  on  the  Ongm  and  Histoiy 
of  the  People  of  India,  their  Religion  and  Institutions.  London, 
1858-1870.  Vols.  1-3,  Williams  &  Noigate;  vols.  4-5,  Trubnei. 
Second  edition,  1868-1872. 

By  one  of  the  most  scholarly  of  British  admmistiators  in  India,  who 
served  as  Principal  of  Victoria  College,  Benares,  and  who  founded 
the  Professorship  of  Sanskrit  at  Edinburgh  University. 

The  most  comprehensive  treasury  of  excerpts,  in  transliteiation  and 
translation,  from  a  wide  range  of  Sanskrit  literature.  The  numerous, 
mostly  brief,  translations  from  the  Upanishads  aie  gathered  under  a 
\ariety  of  topics,  but  are  available  from  the  indices. 

MONIER-WILLIAMS,  SIR  MONIER.  Indian  Wisdom ;  or  Examples 
of  the  Religious,  Philosophical;  and  Ethical  Doctrines  of  the  Hindus. 
London,  Luzac,  1875  •  4th  ed.,  1893.  575  pp. 

By  the  eminent  former  Boden  Professor  of  Sanskrit  at  Oxfoid  Univer- 
sity, founder  of  the  Indian  Institute  at  Oxford. 

Chap.  2    on  'The   Brahmanas  and  Upanishads'   contains    original 
translations  of  representative  selections  from  the  Isa,  Katha,  6vet.,  and 
Maitn,  together  with  briefer  extracts  from  Brih.,  Chand.,  and  Mun  1. 
'  'These  Upanishads  are  practically  the  only  Veda  of  all  thoughtful 
Hindus  in  the  present  day '  (p.  33). 

REGNAUD,  PAUL.  Mate'riaux  pour  servir  &  1'histoire  dc  la  philo- 
sophic de  PInde.  Paris,  Vieweg,  2  vols.,  1876,  1878. 

470 


BIBLIOGRAPHY 

This  was  the  standard  work  in  French  on  the  subject  until  the 
appearance  in  1907  of  Oltramare's  mh^toite. 

Contains  numeious  extracts  from  the  Upanishads,  assembled  under 
various  topics. 

This  author's  estimate  of  the  philosophic  and  religious  value  of  the 
Upanishads  is  expressed  in  the  two  final  sentences  of  the  work,  which  are 
<  ited  on  p.  4  of  the  piesent  Translation. 

MUIR,  JOHN.  Mctncal  Tianslations  from  Sanskrit  Wuleis,  with 
an  Inti eduction,  Many  Prose  Versions,  and  Parallel  Passages  fiom 
(Classical  Authors.  London,  Trubncr,  1879.  37^  PP- 

Contains  tianslations  from  the  Bnh ,  Katha,  and  Svct. 

SCHKRMAN,  LUCIAN.  Philosophihche  Ifymnen  aus  der  Rig-  und 
Athaivii-Veda-Samhita  verghchen  mit  den  Philosopheinen  der  alteien 
Upamshad's.  Stiasbburg  and  London,  Trubner,  1887.  96  pp. 

Contains  a  number  of  exliacts  from  the  Upanishada  with  footnotes 
t  ollectmg  comparative  translations  of  the  same.  The  '  Index  der  Upani- 
shad-Citate'  renders  all  this  matenal  easily  accessible. 

MULLKU,  F.  MAX.  Three  Lectures  on  the  Vcdanta  Philosophy, 
London,  Longmans  Gieen,  1894.  173  pp. 

These  lathei  general,  unsystematic  lectures  on  'The  Ongin  of  the 
Vedfinta  Philosophy,'  'The  Soul  and  Gorl,'  and  'Similanties  and 
Diffeicnces  betv\een  Indian  and  Kuiopean  Philosophy'  contain,  beside 
numerous  remaikb  on  the  Upanishads,  a  ummnjj  summary  and 
extracts  of  the  Katha  at  pp.  47-53  and  a  bnei  sketch  of  the  Maili^ 
<itpp.  55-61. 

DUTT,  ROMKSH  CHANDRA.  Lays  of  Ancient  India:  Selections 
from  Indian  Poetiy  rendered  into  English  Veise.  London,  Trubner, 
1894.  221  pp. 

Along  with  selections  from  Vedic  and  Buddhist  books,  there  are 
Knglish  versified  translations  of  eight  episodes  from  the  Upanishads, 
viz.  Chand.  3. 14  j  4.  4 ;  Hrih,  3. 1  -8 ;  4,  5  ;  Kena  3-5 ;  Katha  I  ;  Ka ;  and 
Kaush.  4. 

*  The  essence  of  the  Hindu  religion  and  of  Hindu  thought  wo  find  in  its 
purest  form  in  the  Upanishads.'  (Piefacc,  p.  ix.) 

DVIVKDI,  MANILAL  N.  The  Imitation  of  ^ankara,  being  a  Collec. 
tion  of  Several  Texts  bearing  on  the  Advaita,  Bombay,  Tattvu- 
Vivechaka  Press,  1895.  255  pp. 

Contains  selections,  assembled  under  eighteen  topics,  from  all  of  the 
thirteen  Upanishads  included  in  the  present  translation,  except  the  Maitri. 

*The  Philosophy  of  the  Upanishads  scarcely  needy  recommendation. 
Philosophers  from  Plato  to  Schopenhauer  are  unanimous  in  their  testimony 
to  the  elevating,  alleviating  influence  of  the  Vcdftnta  .  . .  The  deservedly 
popular  book  of  Thomas  a  Kempis,  *The  Imitation  of  Christ/  fascinated 

471 


BIBLIOGRAPHY 

my  attention,  and  Bowdon's  '  Imitation  of  Buddha  '  suggested  the  plan  of 
the  woik  ...  I  have  tried  .  .  .  stringing  the  pieces  together  in  a  kind  of 
fictitious  context  from  end  to  end.  Many  of  the  passages  could  have  been 
given  m  much  better  language,  for  several  of  them  have  been  translated 
before  by  abler  hands,  but  I  have  my  reasons  for  attempting  ficsh 
translation  .  .  .  giving  a  free  rendering  of  every  text  .  .  .  Texts  horn  the 
Upanishads  and  other  works  are  often  referred  to  in  Vedanta  wntings/ 
(Introduction,  pp.  vii-vm  ) 

*  This  philosophy  and  the  manner  m  which  Sankara  applied  it  to  the 
situation  of  his  time  has  been  the  true  saviour  of  India.  It  is  destined 
to  be  the  saviour  of  the  \voild  ...  I  have  evciy  coniidencc  that  he  [i.  e 
the  reader]  will  never  part  fiom  this  collection  ;  he  will  ceitimly  set 
apart  a  quiet  morning  or  evening  hour  to  its  grave  contemplation  oveiy 
day.  It  has  been  so  with  me,  and  the  immense  benefit  this  icadmg  has 
done  me  is  my  only  excuse  in  thus  earnestly  inviting  my  fellow-men  to 
this  elevating  study  '  (pp.  xxv-xxvi). 

DUTT,  ROMESH  CHANDRA.  The  Epics  and  Lays  of  Ancient  India, 
condensed  into  English  Verse.  Calcutta,  R.  P.  Mitia,  1903. 
5 10  pp. 

This  is  an  abridged  combined  Indian  reprint  of  three  earlier  publications 
of  the  same  author  which  had  appealed  m  England,  viz.  veisified 
lenderings  of  portions  of  the  Mahabharata,  of  the  Ramay/ma,  and  of 
ceitain  Indian  scriptures. 

In  the  third  section  there  is  a  collection  of  six  passages  from  the 
Upanishads  (pp.  55-82),  namely,  Chand.  3.  14;  4.  4;  Bnh.  3.  i.  8  ;  4,  5 ; 
Kaush.  4;  Katha  i. 

Selections  from  the  Upanishads.  Madras,  Christian  Literature 
Society,  1895.  1 06  pp.  (Repnnted  1904,  109  pp.) 

Contains  complete  translations  of  the  Katha,  I4fi,  and  Svet,  by  Roer, 
part  of  Roer's  Bnh.  and  part  of  Mitra's  Chand.,  together  with  a  very 
disparaging  *  Examination  of  the  Upanishads '  by  an  anonymous  compiler. 

JOHNSTON,  CHARLES,  The  Kingdom  of  Heaven,  and  the  Upani- 
shads. In  Open  Court >  vol.  19,  pp.  705-716,  Chicago,  1905. 

Gives  original  translations  of  eleven  quotations  from  the  Upanishads  as 
parallels  to  passages  from  the  New  Testament. 

BARNETT,  LIONEL  D.  Some  Sayings  from  the  Upauishads,  done 
into  English  with  Notes.  London,  Luzac,  1905.  59  pp. 

Contains  translations  of  Chand.  6.  3.  14,  Brih.  4.  3-5,  and  Katha  I,  2, 
5,  and  6. 

A  work  of  scholarly  and  liteiary  merit, 

DEUSSEN,  PAUL.  Die  Geheimlehre  des  Veda :  Ausgewahlte  Texte 
der  Upanishad's,  aus  dem  Sanskrit  ubersetzt.  Leipzig,  Brockhaus, 
1907,  221  pp. 

473 


BIBLIOGRAPHY 

Consists  almost  cntiiely  of  German  tianslations  of  selected  passages  ftorn 
fouitecn  Upanishads  exactly  as  rcndeied  in  the  same  author's  ^Sev Jizig 
UpanishatT?  de±  Veda.  Heie  the  extiacts  aic  ananged  topically  under 
each  Upanishad.  The  Isfi  is  pi esented  complete. 

The  Spirit  of  the  Upanishads  ;  or,  The  Aphoiisms  of  the  Wise  •  A 
Collection  ol  Texts,  Sayings,  Pioveihs,  &c ,  horn  the  Upanishads  or 
Sacred  Wntings  of  India,  compiled  and  adapted  from  ovci  lifts 
Authontics,  expiessing  the  c"ieam  of  the  Hindu  Philosophies! 
Thought.  Chicago,  ^  ogi  Publishing  Society,  1907.  85  pp. 

JOHNSTON,  CII-VRLFS.  The  Diamatic  Element  in  the  Upanishads 
In  Afonut)  vol.  20,  pp.  185-216,  Chicago,  1910. 

Contains  ouginal  tianslations  of  seveial  passages,  mostly  dialogues,  m 
the  JJiih.,  Chand.,  Katha,  Prusna,  and  Mfincl.  Upamshiidb. 

BARNKTT,  LIONEL  I).  Brahma-Knowledge:  An  Outline  of  the 
Philosophy  of  the  Vedanta  as  set  forth  by  the  Upanishads  and  by 
Sankara.  New  Yoik,  Dutton,  191  L.  113  pp. 

IJy  the  Professor  of  Sanskrit  at  UmveiMty  College,  London. 

Pait  I  (55  pp.)  consists  of  an  exposition,  'An  Account  of  the  Vedanta  ' 
Part  2  (46  pp.)  contains  UansLitions  ot  iitteen  impoitant  episodes  fiom  the 
Upanishads, 

A  translation  of  hi^h  liteiary  ineiit.  But  unfoitunately  there  is 
no  Index  or  Table  of  Citations  to  make  the  mateiial  readily  available 
from  the  &OLIICCS. 

KHKKHARDT,  PAUU  Dor  Wcishcit  leUter  Schluss  *  Die  Religion 
cler  Upanishads  mi  Sinne  gefdsst.  Jena,  Dieclenchs,  1912.  126  pp. 

A  German  translation  of  Unity-seven  passages  fiom  the  Upanishacls, 
topically  ananged. 


4.  TRANSLATIONS,  WITH  TEXT,  OF  COLLECTKI) 
UPANISHADS 

PAUTHIEK,  GUILLAUMK.  Memouc  sui  1'ori^inc  et  la  propagation 
de  la  doctrine  clu  Tao,  londee  par  Lao-tseu  ;  traduit  du  chinois,  rt 
accom[)agnt5  d'un  conimentaire  tire  des  livres  vsanskiitset  du  'J'ao-te 
king  de  Lao-tsou ;  c'tablissant  la  conformite  de  ceitaines  opinions 
philo.sophi<iues  de  la  Chine  et  de  1'Inde;  orne  (Fun  dessein  chinois  ; 
suivi  de  deux  Oupanichads  des  Vedas,  avec  le  texte  Sanskrit  et  persan, 
Paris,  1831, 

Contains  a  French  translation  of  the  Kena  and  Isa  Upanishads, 
together  with  the  Sansknt  and  Peisian  texts  ot  the  same. 

No  copy  of  this   work  is  in  the   British  Museum.    The   foiegoing 

473 


BIBLIOGRAPHY 

particulars  are  taken  from  a  notice  of  the  book  in  the  Nouveau  Journal 
Asiatzgue,  vol.  7  (1831),  p.  465. 

POLEY,  L.  Collection  des  Oupanichats,  extiaits  des  Vddas, 
traduits  du  Sanskrit  en  Frar^ais.  Paris,  six  instalments,  1835-1837; 
the  first  four  published  by  Dondey-Dupre ;  the  last  two,  by  Beitrand. 

The  first  part,  with  39  consecutively  numbered  pages,  is  occupied 
with  a  French  translation  of  the  Katha  and  Munclaka  Upamshads,  both 
of  which  had  appeared  separately. 

The  second  part,  with  199  consecutively  numbered  pages,  is  occupied 
witrnhe  text  of  the  preceding  two  Upanishads  and  of  the  Kena,  iollowed 
by  Sankara's  commentanes  on  these  three,  followed  by  the  text  of 
the  Isa. 

This  would  seem  to  be  the  fhst  published  edition  of  collected 
Upanishads  in  the  Devanagaii  character. 

BOHTLINGK,  OTTO.  Drei  kritisch  gesichtete  und  ubersetzte  Upani- 
shad  mit  erklarenden  Anmerkungen.  la  JBerichte  uber  die  Vcrhand- 
lungen  der  Konighch  Sackszschen  Gesdhchaf ten  zu  Leipzig,  fhilologisch- 
histonsche  Classe,  vol.  24,  pp,  127-197,  Leipzig,  1891. 

Contains  the  Devanagari  text  of  the  Katha,  Altai  eya,  and  Prasna 
Upanishads,  together  with  German  translation  and  critical  notes. 

The  translator  was  one  of  the  most  eiudite  of  Western  Sanskrit  scholars, 
the  editor  of  several  Sanskrit  texts,  and  joint  author  of  Bohtlmgk  and  Roth's 
monumental  7-volume  Sanskrit-German  Dictionary. 

The  position  of  such  an  authority  is  extremely  weighty  in  itself,  and  too 
Is  quite  typical  of  Western  scholars  on  the  subject  of  the  woith  of  Sankara's 
Commentaries. 

'  In  the  mam  I  have  paid  very  little  attention  to  (Jamkara's  Commen- 
tary, since  the  man  knows  the  older  language  very  impeifectly,  has  no 
presentiment  of  philologacal  criticism,  and  explains  the  text  from  his  own 
philosophical  standpoint.  If  any  one  wishes  to  place  a  deepei  meaning 
in  the  often  obscure  expressions,  let  him  do  so  at  his  own  nsk  without 
any  prepossession.  I  have  refrained  from  any  soit  of  inteipietaUon,  and 
have  striven  only  to  give  a  philologically  justifiable  translation.'  (Trans- 
lated from  the  preliminary  explanations  on  p,  128.) 

SASTRJ,  S.  SITARAMA,  and  GANGANATH  JHA,  The  Upanishads 
and  Sn  Sankarajs  Commentary.  Published  by  V.  C  Sesaehani  at 
the  Press  of  Natesan,  Madras,  5  vols,,  1898-1901.  '  Dedicated  by 
kind  permission  to  Mrs.  Annie  Besant.5 

The  contents  and  authorship  are  as  follows  : 

Vol.  I,  Isa,  Kena,  and  Mundaka,  Sastn,  1898.    174  pp. 

Vol.  2;  Katha  and  Prasna,  Sastii,  1898.     193  pp. 

Vol.  3,  Chandogya  1-4,  Jha,  1899.     311  pp. 

Vol.  4,  Chandogya  5-8,  Jha,  1899.    374  PP* 

474 


BIBLIOGRAPHY 

Vol.  5,  Aitareya  and  Taitttrlya,  Sastn,  1901.    230  pp. 

'The  increasing  intciest  evinced  by  the  thinking  world  in  the 
Philosophy  and  Religion  of  the  Hindus  has  led  me  to  undeitake  the 
publication  ot  the  translation  o±  the  principal  Upn.msh.itls  .  .  .  The  woik 
has  been  undertaken  chiefly  with  <i  view  to  bung  within  easy  reach  of  the 
I'-nghsh-icading  public  the  pnceless  teachings  of  the  Upanibhads  in 
the  light  of  the  inteipietation  of  Sri  Sankarachaiya.'  (Piciace,  vol.  I.) 

TATTVAKHUSHANA,  SITANATIIA.  The  Upamshads,  edited  with 
Annotations  and  English  TuxnbLition.  Calcutta,  Som  13i others,  3 
vols ,  1900-1904, 

The  contents  «ue  as  follows  • 

Vol.  i,  Ls<"l,  Kcna,  Katha,  Piasna,  Muncl ,  and  MTind. ;   1900.     163  pp. 

Vol.  2,  Svct.,  Ait.,  Tail.,  and  Kaush  5^1904.    225  pp. 

Vol.  3,  Chfind.  and  Bnh. 

The  Kaushitaki  Upanishad  in  vol.  2  is  presented  m  the  same  lecenslou 
as  in  the  Anandfisi ama  edition  of  that  Upanibhad,  which  is  designated  as 
A  in  the  footnotes  of  the  present  Translation,  in  distinction  fiom  the  recen- 
sion picsentedin  the  Bibhotheca  Indica  edition,  which  is  designated  as  B. 

VASU,  SRISA  CHANDRA.  Isa,  Kena,  Katha,  Piasna,  Mundaka, 
and  Munduka.  Allahabad,  Panmi  Office,  1911.  321  pp.  (The 
Sacied  Books  of  the  Hindus,  vol.  r.) 

Text,  translation,  notes,  and  exli  acts  horn  M.Idhava's  Commentary. 


TRANSLATIONS,  WITH  TEXT,  OF  SINGLE 

UPANISIIADS 
Brihad-Aranyaka  ITpanishad 

K,  KUGI>NK.     Conimcntanc  sui  le  Yat;na,     Paiis,  1833. 
At  pp.  clxx-clxxm  theic  are  cxtiacts  iiom   the  Hrih.  in  Devanagari 
characteis,  together  with  Fiench  or  Latin  uanbUtions. 

UOIITLINC/K,  OTTO.  Bihadaranjakopanishad  in  dcr  Madhjamdina- 
Recension,  herausgegeben  und  ilberset/t.  St.  Peteisbuig,  Kaiser 
liche  Akademie  der  \Vissenschaften,  1889.  172  pp. 

VASU,  SR£^  CHANDRA,  Biihadaranyaka-Upanisad :  rFext  and 
English  Translation,  together  with  translations  of  parts  of  Madhava's 
Commentary.  Allahabad,  Panini  Office,  1913-,  (The  Sacied 
Books  of  the  Hindus,  vol.  14.) 

CMndogya  Upanisliad 

liOHTfJNCJK,  OTTO.    Khandogjopamshad,  kritisch  herausgegeben 
und  Uberbeut.    Leipzig,  Haessel,  1889.     201  pp. 
Along  with  the  same  author's  edition  of  the  Brih.,  which  appeared  m 

475, 


BIBLIOGRAPHY 

the  same  year,  this  edition  of  the  Chandogya  is  the  first  text-edition  of 
any  Upanishad  in  which  the  attempt  has  been  made  to  differentiate  the 
verse-portions  from  the  prose-portions,  namely  by  giving  to  the  verse 
a  wider  margin  in  the  text  than  to  the  piose,  and  by  using,  in  the 
metrical  part  of  the  text,  the  modern  method  of  arranging  the  vcises  in 
their  metrical  form. 

The  text  is  in  notably  distinct  DevanagarT  characters. 

In  contrast  with  the  customary  method  of  punting  Sanskrit  prose  texts 
without  a  single  punctuation  mark,  this  edition  indicates  clause-divisions 
and  sentence-divisions  by  a  simple  upright  bar — a  method  which  icndeis 
the  sense  much  moie  easily  intelligible  to  a  reader  who  is  accustomed 
to  helpful  modern  punctuation. 

In  spite  of  certain  criticisms  which  may  be  dnected  against  this  work 
of  thirty  years  ago,  the  total  estimate  of  Rohtlmgk's  editions  both  of  the 
Brill,  and  of  the  Chand.  must  be  very  high.  Thus  did  Whitney  in 
a  detailed  review  of  these  two  works  of  Bohthngk  justly  observe  (AJP , 
vol.  II,  pp.  407-408):  'Within  the  past  year  the  two  longest  of  the 
ancient  or  genuine  Hindu  Upamshads,  the  Chfmdogya  and  the  Hrhad- 
Aranyaka  .  .  .  have  been  edited  and  translated  by  the  veteran  sc  holnr 
Bohthngk,  as  a  new  example  of  his  unwearied,  many-sided  and  most 
fruitful  activity.  No  so  peimanently  valuable  addition  to  our  knowledge 
of  this  class  of  works  has  been  made  hitherto.  The  texts  themselves  are 
carefully  revised  and  (especially  that  of  the  Chandogya,  which  is  more 
faulty  than  the  othei)  m  a  host  of  places  emended.  No  such  version  has 
been  even  attempted  before,  and  the  next  one  pieccding  this  in  time  (th.it 
contained  in  vols.  i  and  xv  of  the  Sacred  Books  of  the  East)  is, 
unfortunately,  also  made  in  so  slovenly  a  manner  as  to  be  practically 
worthless  ,  it  is  a  pity  that  it  will  find,  especially  among  men  of  English 
speech,  vastly  more  numerous  leaders  than  the  piesent  veisum.' 

The  character  of  Bohthngk's  translation  is  explicitly  defined  by  the 
translator  himself  m  his  Vorwort  (p.  ix)  :  'It  is  a  pinery  philological 
work,  in  which  no  leference  has  been  made — nor  need  be  made— to  the 
Vedantic  interpretation  of  Camkar^klrja,  since  that  impi esses  upon  the 
Upanishad  an  entirely  false  stamp.' 

Bohthngk's  estimate  of  Sankara  is  stated  as  follows  :  ( I  do  not  demui 
to  regard  this  famous  Vedantist  as  a  great  scholar  in  his  department ;  but 
I  unhesitatingly  deny  that  he  had  a  thorough  knowledge  of  the  old  language, 
and  I  characterize  a  multitude  of  his  explanations  as  absolutely  absuid' (p.  v). 

Bohthngk's  estimate  of  the  Chandogya  Upanishad  itself  is  thus 
stated  in  the  closing  sentence  of  his  Voiwort  (p.  x) :  'A  gieat  thought 
runs  through  the  whole  work,  but  by  what  strange,  indeed  absurd,  fancies 
so  often  marred  1 ' 

VASU,  SRISA  CHANDRA.  Chhandogya  Upanisad,  with  [extract.-- 
from]  the  Commentary  of  £ri  MadhvacMrya  called  also  Anandu- 
tirtha,  translated.  Allahabad,  Panmi  Office,  1909-1910  (reprinted 
1917).  623  pp.  (The  Sacred  Books  of  the  Hindus,  vol.  3.) 

476 


BIBLIOGRAPHY 

Taittiriya  Upanishad 

SARTRI,  A.  MAHAPEVA.  The  Tuittiiiya  Upanishad,  with  the 
Commentanes  of  Sankaiachaiya,  Sures\achai}a,  and  Sayana  (Vtdy- 
aranya),  translated  into  English.  Mysore,  G.  T.  A.  Punting  \\oiks, 
1903.  791  pp. 

With  its  analytical  headings  for  chapters  and  sections,  and  \\ith  the 
different  fonts  of  type  used  to  distinguish  the  matenal  of  the  Upanishad 
itself  and  that  of  each  of  the  Commentaries,  this  Translation  has  the  best 
elaborated  form  of  all  that  have  appeared  in  India.  And  the  rendering  of 
the  Sanskrit  ongmal  is  unusually  close. 

Aitareya  Upanishad 

BHAGAVATA,  RAJ  ARAM  RAMKRISIINX,  The  Aitaieya  Upamshad : 
An  Attempt  to  Inteipiet  in  Maiathi  the  Eleven  Upanishads,  with 
Preface,  Tianslation,  and  Notes  in  English;  rstof theSenes.  "Bom 
buy,  Tukarama  Juvaji,  Nnnaya-sagar  Piess,  1898.  40  pp. 

By  the  Piofessor  of  Sanskiit  at  St.  Xavier's  College,  Bombay. 

1  This  is  an  attempt  to  tianslate  into  Marathi  and  Knglish  those 
Upanishads,  only  eleven  in  numbci,  which  have  had  the  good  foitune  ot 
being  commented  upon  by  Shankarachaiy.i  .  *  .  II is  system  is  sine  to 
last  uas  long  ab  the  Moon  and  Sun  enduie."3  (Pieiace,  p,  5.) 

KausMtaki  Upanishad. 

COWKM.,  K.  H.  Kaushitaki-Htahmana-Upanishacl,  with  the  Corn- 
men  taiy  of  Sankarananda,  edited  with  an  English  Translation. 
(Calcutta,  BibhothociL  Indiea,  1861.  191  f)p. 

The  icccnsion  whidi  is  piintcd  in  this  edition  of  KaushTtaki  is 
designated  as  B  in  the  footnotes  of  the  piesent  TtansLition,  thus  being 
distinguished  from  the  lecension  printed  in  the  Anandfibrdina  edition  of 
the  Kaublutaki,  which  ib  designated  as  A. 

Kena  Upanishad 

OKRTKL,  HANNS.  rrhc  Jaiminiya,  or  Talavakftra-Upanisad-Brah- 
mana.  l\\  Journal  of  the  American  Oriental  Society ^  vol.  16,  pp.  79- 
260,  New  Haven,  1894. 

By  the  former  Professor  of  Linguistics  and  Comparative  Philology  in 
Vale  Univetsity. 

In  the  Hiahmana  which  is  heie  piesentccl  with  tianslitenited  text, 
translation,  and  notes,  the  Kena  Upani&hadis  imbedded  at  pp»  215-219. 

PRASAD,  I)UR(iA.  An  English  Translation  of  the  Kena  Upanishat, 
with  Exposition.  Lahore,  Virajanand  Press,  1898.  34  pp. 

*  The  perusal  of  these  Upanishads  makes  one  leligious.     Nowhere 

477 


BIBLIOGRAPHY 

God  is  so  truly  described  as  in  those  wonderful  metaphysical  books  of 
India.'    (Exposition,  p.  7.) 

VASU,  SRIS  CHANDRA,  and  A.  C.  THIRLWALL.  Kenopanishad  with 
the  Sanskrit  text,  anvaya,  vntti,  word-meaning,  translation,  notes,  and 
index.  Allahabad,  Indian  Press,  1902.  105  pp. 

SINGH,  CHHAJJU.  Kamopanishat,  translated  into  English,  after 
Consulting  every  Gloss  available.  Lahore,  Anglo-Sanskrit  Press, 
1891.  44  PP- 

An  elementary  ' word-and-word  tianslation,'  intended  appaiently  as 
a  reading-text  for  beginners  in  the  Sanskiit  language  and  also  as  a  religious 
tract. 

Katha  Upanisliad 

POLEY,  L.  Kathaka-Oupanichat,  extrait  du  Yadjour-VeVla,  traduit 
du  Sanskrit  en  Frangais.  Pans,  Dondey-Dupre,  1835.  22  pp. 

Text  and  Fiench  translation. 

REGNAUD,  PAUL.  Etudes  Vediques  et  Posl-Vtfdiques.  Paris, 
LerouXj  1898.  217  pp. 

By  the  Professor  of  Sanskiit  and  Comparative  Giammar  at  the 
University  of  Lyons. 

The  text  of  the  Katha  Upanisliad  in  Roman  transliteration,  stanza  by 
stanza,  with  translation  and  commentary,  occupies  pp.  57-167.  The 
verse-portions  of  the  original  aie  lined  in  quatrain  metrical  form. 

A  thorough,  scholarly  piece  of  work. 

YASU,  SRIS  CHANDRA.  Kathopanishad,  with  the  Sanskrit  text, 
anvaya,  vntti,  word-meaning,  translation,  notes,  and  index.  Allaha 
bad,  Panini  Office,  1905.  230  pp. 

Isa  Upanishad 

DATTA,  GURU.  Ishnopanishad,  with  Sanskrit  Text  arid  English 
Translation,  to  which  an  Exposition  is  appended.  Lahore,  Vua- 
janand  Press,  1888.  34  pp. 

The  Exposition  is  a  passionate  appeal  for  a  pure  i-eligion  based  upon 
the  teachings  of  this  Upanishad. 

The  translating  is  quite  free— a  typical  instance  of  the  way  in  whif  h 
a  number  of  enthusiastic,  but  uncritical,  translations  have,  unwittingly, 
injected  modern  ideas  into  the  transmitted  utterances  of  the  ancient 
Upanishads.  For  example  : — 

Guru  Dattds  translation  The  present  translation 

2.  Aspire,  then,  0  man,  to  live  Even  while  doing  deeds  here, 

by  virtuous  deeds  for  a  hundred  One  may  desire  to  live  a  hunch  ud 

years  m  peace  with  thy  neighbouis.  years. 

478 


BIBLIOGRAPHY 

Guru  Dattds  translation  The  present  translation 

12.    Miseiable    are    they    who  Into  blind  darkness  enter  they 

woiship    atoms    as     the    efficient  Who  worship  non-becoming, 

cause  of  the  world.    But  far  more  Into  darkness  greater  than  that, 
miseiable   are  they  who    woiship          as  it  weie,  they 

the  visible  things  born  of  atoms.  Who  delight  in  becoming. 

15.    O   Thou  who  givcst  suste-      With  a  golden  vessel 
nance  to  the  vvoild,  unveil  that  face      The  Real's  face  is  covered  o"er. 
of  the  tiue  sun  which  is  now  hidden      That  do  thou,  O  Pushan,  uncover 
by  a  veil  of  golden  light;  so  that      For  one  whose  law  is    the    Re;J 
we  may  see  the  truth  and  know  our          to  see. 
whole  duty. 
The  foregoing  reprinted  in  : 

Works  of  the  late  Guru  Datta,  Vklyarthi,  M.A.  Lahore,  Aryan 
Punting  &  G,  Trading  Co.,  2d  edition,  1902,  at  pp.  107-124, 

MOZOOMDAR,  YADUNATHA.  Isa  Upanishad,  or  the  last  chapter  of 
the  Sukla  Yajur  Veda,  with  text,  easy  Sanskrit  notes,  English  and 
Bengali  translations.  Jessore,  Subhakari  Press,  1893.  1^  PP- 

GOSVAMI,  SRI  SYAMALALA.  Isa  Upanishad,  with  the  Bhashyas  of 
Balaclava,  Vidyabhushana,  Sn  Sankarachai  yya,  and  the  Tika  of 
Anandagiri,  etc.,  with  Bengali  translation  and  commentary,  and  with 
an  English  translation  and  commentary.  Calcutta,  Aghornath  Datta, 
People's  Press,  1895.  70  pp. 

c  This  short  Upanishad  . .  .  appears  to  be  composed  for  the  purpose  of 
exalting  the  realisation  of  the  Supreme  Spirit  over  eveiy  other  object.  It 
embodies  the  sum  total  of  human  wisdom.1  (Introduction.) 

PRASAD,  DUR*;A.  The  Third  Vcdic  Reader,  in  the  Dayanand  High 
School  Scries*.  Lahore,  Virajanand  Piess.  2d  ed.,  1896.  34  pp. 

Contains  at  pp.  8-31  the  Ka  Upanishad  (as  the  Fortieth  Chapter  of  the 
Yajui-Voda)  both  in  Devanfigan  and  in  Roman  characters,  with  a  'word- 
and-word  '  English-Sanskrit  translation. 

SiNdif,  CHUAJJU.  Lshopanishat,  translated  into  English,  to  which 
is  appended  The  Vedic  Truth  Vindicated.  Lahore,  Anglo-Sanskiit 
Press,  1891.  40  pp. 

An  elementary  *  word-and-word '  Sanskrit-Kn^lish  translation.  The 
'Vcdic  Truth'  is  'vindicated'  against  the  charge  of  *a  very  revolting 
moral  teaching'  in  Ya]ur-Veda  23,  18-31  by  presenting  £a  correct 
translation  *  of  that  passage. 

VASU,  SRIS  CHANDRA,  and  A.  C.  THIKLWALT,,  Isavasya  Upanishad, 
with  the  Sanskrit  text,  anvaya,  vritti,  word-meaning,  translation,  notes, 
and  index.  Allahabadj  Indian  Press,  1902.  62  pp, 

*  This  Upanishad  has  been  the  subject  of  several  commentaries,  "We 

479 


BIBLIOGRAPHY 

give  the  interpretation  according  to  the  three  well-known  schools,—- 
Advaita  (Sankara),  Visista  Advaita  (Ramanuja),  and  Dvaita  (Maclha\a).' 
(Introduction,  p.  n.) 

Mundaka  Upanishad 

PRAS\D,  DURGA,  corrected  by  Pandit  GURU  DATTA,  Vidyaithi. 
The  Mundakopamshat  with  English  Tianalation.  Lahoie,  Vnaiaiiand 
Piess,  ad  ed.,  1893.  13  pp 

On  the  reverse  of  the  title-pa.ee  is  quoted  the  following  Iroin  Max 
Muller:  'Whatever  othei  schoLus  may  think  of  the  difficulty  ot 
tianslatmg  the  Upanibhats,  I  can  only  repeat  what  I  have  said  bcfoic, 
that  I  know  few  Sanskrit  texts  piesentmg  moie  formidable  piohlcms  to 
the  translator  than  these  philosophical  treatises.  I  have  agrim  and  again 
had  to  translate  ceitam  passages  tentatively  only,  or  iollouing-  the 
commentators,  though  conscious  all  the  time  that  the  meaning  which  they 
extiact  from  the  text  cannot  be  the  right  one.* 

The  foregoing  repnnted  in  . 

The  works  of  the  late  Guru  Datta,  Vidyailhi,  M.A.  Luhoie, 
Aryan  Punting  Co  ,  2d  edition,  1902,  at  pp.  151-1:67. 

Prasna  TJpamsliad 

PRASAD,  DURG\.  An  English  Translation  of  the  Pmslmopanishat, 
containing  Six  Questions  of  Life  and  Death ,  with  Smsknt  Text. 
Lahore;  Virajanand  Piess,  1899.  35  PP* 

'It  has  six  questions  of  vital  impoitancc  to  all  human  beings.  As 
arranged  m  this  spnitual  treatise,  they  foim  a  systematic  and  scientific 
search  after  God.'  (Introduction  to  the  Piashnopanishat,  or  Catechism 
of  Spiritual  Knowledge,  p.  I ) 

Mandukya  Upanishad 

DATTA,  GURU.  The  Mandukyopanishatj  being  the  Exposition  of 
OM,  the  Great  Sacred  Name  of  the  Supieme  Being  in  the  Veclus, 
translated  and  expounded.  Chicago  edition,  printed  and  published 
under  the  auspices  of  the  Arya  Pratmidhi  Sabha,  Punjab.  Lahoie., 
Virajanand  Press,  1893.  34  pp. 

By  the  late  Professor  of  Science,  Government  College,  Lahore. 

*  Worship  is  the  first  act  of  pure  religion  ...  A  tiuc  mode  of  wot  ship 
is  the  subject  of  the  Mandukyopanishat.  It  enjoins  the  woiship  of  the 
Supreme  Deity  alone,  the  Eternal  Omnipresent  Being-,  the  Supreme  Soul 
of  Nature.  For,  what  but  a  true  conception,  knowledge  and  realisation 
of  this  Universal  Spirit  can  be  consistent  with  that  overflowing,  exultant, 
blissful  attitude  of  the  mind,  otherwise  designated  as  worship  I  The 
woiship  of  the  Eternal  Being  is  the  only  worship  that  is  inculcated  in  the 

480 


BIBLIOGRAPHY 

Upanishats ;    and  this  Eternal  Being   is  everywhere  named  Omkanu' 
(*  Exposition,'  pp.  8-9.) 

The  foregoing  reprinted  in  : 

Works  of  the  late  Guru  Datta,  Vidyarthi,  1VLA.  Lahore,  Aryan 
Punting  Co,  2d  edition,  1902,  at  pp.  125-149. 

NARAYANA,  HAR.  Vedic  Philosophy ;  or;  An  Exposition  of  the 
Sacred  and  Mysterious  Monosyllable  AUM  ;  The  Mandukya  Upani- 
shad  •  Text,  with  an  English  Tianslation  and  Commentary  and  an 
Introduction.  Bombay,  Tatva-Vivechaka  Press,  1895.  171  pp. 

' 1  venture  to  advise  my  readers  to  try  to  fit  themselves  for  the  study 
of  Brahma-Vidya.  I  tiustfully  ventuie  to  say  that  they  will  thus  finally 
attain  libciation  from  rcmcai nation  by  the  realization  of  Self,  which  is  the 
only  reality,  the  substratum  ot  all  appearances.  I  ventuie  to  express  the 
hope  that  the  leader  will  earnestly  take  the  subject  toheait,  and  studiously 
examine  it  for  himself;  and  not  lose  the  opportunity  afforded  him  of 
lemovmg  the  ignorance  of  Self,  under  which  his  soul  is  labouring  ' 
(Conclusion  of  the  Introduction,  pp.  xiu-xlni.) 

•Svetadvatara  Upanishad 

BHAOAVATA,  RAJ  ARAM  A  RAM  KRISHNA.  An  Attempt  to  Interpret 
in  Marathi  the  Eleven  Upani&hads,  with  Piefacc,  Tianslation  and 
Notes  in  English  :  The  Shvctashvataia  Upanishad,  2d  of  the  Series. 
Bombay,  Nnnuya-sagaia  Pi  ess,  1900.  119  pp. 

A  companion  volume  to  the  author's  translation  of  the  Aitareya 
Upanishad. 

The  c  creed  of  the  Upanishad J  is  formulated  in  the  Preface  as  follows : 
*  The  unity  of  God  pervades  Ihiough  the  whole  of  the  Upanishad.  "  God 
is  one  ;  he  is  without  a  second,  without  an  equal "—  is  the  burden  of 
almost  all  the  vczscs.  This  all-pervading  God  has  been  pleased  to  place  his 
image  into  the  heart  of  every  human  being  to  guide  him,  is  another 
point  .  .  .  Independently  of  its  monotheistic  doctnne,  the  one  special 
feature  which  will  stiike  the  student  as  charactexistic  of  this  Upanishad 
is  that  it  inspires  a  sense  of  dependence  and  of  pi ayerf illness.  The 
general  tone  of  the  Upanishacls  is  either  contemplative  or  discursive  to 
a  fault ;  but  in  this  Upanishad  even  the  additions  made  to  it  arc  for  the 
most  part  in  keeping  with  this  prayetful  tone  of  the  original.  This  con- 
stitutes the  human  interest  which  will  always  secure  to  this  Upanishad 
a  high  place  in  our  affections.*  (Picfacc,  p.  5.) 

A  detailed  examination  of  the  sectauan  statements  in  the  Upanishad  is 
presented  to  the  reader  in  support  of  the  theory  that  *  the  original  and 
sweet  Upanishad  was  enciusted  with  layers  successively  added  by  the 
Rudra-worshippers,  the  Kapilas,  the  Yogins  and  the  followers  of  some  o'f 
the  schools  now  completely  forgotten.'  This  explanation  will  *  prepare 


BIBLIOGRAPHY 

him  for  its  unconnected  and  at  times  contradictory,  though  varied  and 
therefore  interesting,  contents/    (Preface,  p.  8.) 

In  the  Preface  the  author  also  contends  that  the  Shankaracharya  to  whom 
the  received  commentary  on  the  Upanishad  is  ordinarily  ascribed  is  not 
the  same  as  the  great  Commentator  of  that  name.  This  same  theory,  by 
the  way,  had  been  previously  urged  by  Regnaud  in  1876  in  his  Matfrnnix-^ 
vol.  I,  p.  28,  and  also  by  Col.  G.  A.  Jacob  in  his  ai tide  on  the  Niibimha- 
tapanl  Upanishad  in  the  Indian  Antiquary  for  March  1 886. 

Maitri  Upanishad 

COWELL,  E.  B.  The  Maitri  or  Maitrayanlya  Upanishad,  with  the 
Commentary  of  Ramatirtha,  edited  with  an  English  Translation. 
London,  Watts,  1870.  291  pp.  (Bibhotheca  Indica.) 

By  the  late  Professor  of  Sanskrit  at  Cambndge  University. 


6.    TEXT-EDITIONS    OF    COLLECTED 
UPANISHADS 

ROY,  RAMMOHUN.  Four  Upanishads  in  the  Bengali  chmactcr, 
viz.  Katha,,  Isa,  Kena;  and  Mund.  Calcutta,  1818.  191  pp. 

By  the  pioneer  Hindu  reformer  of  the  nineteenth  century  The  very 
first  punted  appearance  of  any  collected  text  of  the  Upanibhacls. 

POLEY,  L.  Four  Upanishads,  viz.  Katha,  Mund  ,  Kcna,  ami  Isa, 
with  the  Commentary  of  Sankara  on  the  first  thiee.  Paris,  Dondey- 
Dupre,  1835.  200  pp. 

POLEY,  L.  Vnhadaranyakam,  Kathakam,  lea,  Kena,  Mundakam  ; 
oder  funf  Upanishads  aus  dem  Yagur-,  Sama-  und  Atharva-Veda,  nach 
den  Handschnften  der  Bibhothek  der  Ost-Indischen  Compagnie  f/u 
London.  Bonn,  Marcus,  1844.  124  pp. 

Noteworthy  as  containing  the  first  printed  appeaiancc  of  the  Brihacl- 
Aranyaka  Upanishad.  The  text  of  the  other  four  in  this  collection 
had  already  appeared,  together  with  a  French  translation  by  the  same 
author,  in  1835. 

Seven  Upanishads  in  the  Bengali  character,  viz.  Katha,  Viijasancya- 
samhita,  Talavakaia,  Mund.,  Mand.,  Prasna,  and  Ait.,  with  a  verbal 
commentary  for  instruction  in  Ena-hmist  schools.  Calcutta,  1845, 
127  pp. 

ROER,  E.  Three  Upanishads,  viz.  the  Taittariya  and  the  Aittarcya 
Upanishads,  edited  with  the  Commentary  of  Sankara  Adiarya  and 
the  Gloss  of  Ananda  Gin;  and  the  £wetas"watara  Upanishad,  edited 
with  the  Commentary  of  Sankara  Acharya.  Calcutta,  1850. 
378  pp.  (Bibliotheca  Indica.) 

482 


BIBLIOGRAPHY 

ROER,  E.  Six  Upanishads,  viz.  IsaJ5  Kenn,  Katha,  Prasna,  Muml , 
and  Mand  ,  edited  with  the  Commentaiy  of  Sankaia  Achatyaand  the 
Gloss  of  Ananda  Giii.  Calcutta,  1850.  598  pp.  (Bibhotheca 
Indica.) 

VIDYASAGARA,  JinANANDA.  Six  Upanishads,  MZ.  Ka,  Kena,  Katha, 
Prasna,  Mund ,  and  Mand.,  with  the  Commentary  of  Sankaiacharya 
and  the  Gloss  of  Ananda  Giii.  Calcutta,  1873.  598  pp. 

VIDYASAGARA,  JIIUNAND\.  Three  Upamshach,  viz.  Tait  and  Ait , 
\\ith  the  Commentaiy  of  Sankara  Acharya  and  the  Gloss  of  Ananda 
Giii ;  and  Svet.  with  the  Commentaiy  of  Sankara  Acharya.  Calcutta, 

1874.  361  pp. 

Ten  Upamshads  in  the  Telugu  chat  actor,  vi/«  lin,  Kena,  Kathn, 
Piasna,  Mund.,  Mand ,  Tait,  Brih.,  Chand.,  and  Ait,  with  a  verbal 
Commentary  by  Ramanujacharya.  Madias,  Vivcka  Kalanidhi  Press, 

1875.  540  pp. 

— —  The  foregoing  icprmted,  1876.    298  pp. 

PALA,  MAHRSACHANDRA.  Nine  Upanishads  in  the  Bengali  chaiac- 
ter,  viz.  Ait.,  Lsa,  Kena,  Svct,,  Katha,  Tait.,  Mand.,  Mund.,  and 
Piasna,  with  Sankara  Acharya's  Commentaries,  and  Bengali  Trans- 
lations. Calcutta,  1881-1889. 

SAvnu,  SUHRAHMANYA,  Hundiccland  Eight Upanishads.  Madias, 
1883.  1029  pp. 

rFen  Upanishads.     Bombay  Venkatcsvara  Press,  1885.     357  pp. 

RAMACHANDRA,  VKNKATARAU.  Upanishatsangraha :  A  Collection 
of  Upanishads,  edited  with  Sanskrit  Glosses  and  Marathi  Paraphrases, 
Notes,  and  Intioductions  Poona  1885. 

ICloven  Upanishads,  vh.  Isa,  Kena,  Katha,  Prasna,  Mund.,  Mand., 
Tait,,  Ait,  Chand.,  Brih.,  and  £vet.,  edit-cd  by  Kesavala'Hatiratmaja. 
IJombay,  Nirnaya-sagara  Press,  1886.  242  pp. 

This  is  perhaps  the  most  convenient  and  xelmble  text-edition  of  the 
eleven  Upanishads  thcicm  contained. 

PITAMRAKA,  SKI.  Eight  Upanishads,  viz.  Lsa,  Kenn,  Katha,  Tait., 
Ait,,  Mund.,  Prasna,  and  Mand.,  with  a  Commentary  in  Sanskrit. 
Bombay,  1890.  800  pp. 

Twelve  Upanishads,  viz,  Lsit,  Kena,  Katha,  Prasna,  Mund,,  Mand., 
Tait.,  Ait.,  Chand,  Buh,,  Svet.,  and  Nrisiifthatapanlya.  Bombay, 
Venkatesvara  Pi  ess,  1890.  372  pp. 

Hundred  and  Eight  Upanishads.  Bombay,  Tatva-vivechaka  Press, 
1895.  868  pp. 

483  I  i  * 


BIBLIOGRAPHY 

Thirty-two  Upanishads,  with  the  Dipika  of  Narayana  Sankarananda. 
Poona,  Anandasiama  Press,  1895. 

Of  the  thirteen  Upanishads  contained  in  the  present  English  Translation 
this  edition  contains  the  text  of  only  two,  viz.  Kaush.  at  pp.  113-144,  and 
Maitn  at  pp.  345-476. 

SASTRI,  K.  VENKATAKRISHNA,  and  MUNJURPATIU  RAMACHANDR\ 
SASTRI.  Hundred  and  Eight  Upanishads  in  Grantha  character. 
Madras,  Star  of  India  Press,  1896.  893  pp. 

UDDHAVAJI,  RANACHHODAJI.  Four  Upanishads,  viz.  Isa,  Kcna, 
Mund ,  and  Ait.,  with  Gujarati  translations  and  commentaries. 
Bombay,  Sarasvati  Printing  Press,  1896.  103  pp. 

TATACHARYA,  A  SRINIVASA.  Ten  Upanishads  in  Grantha  and 
Telugu  characters,  viz.  Isa,  Kena,  Katha,  Prasna,  Mund.,  Hand.,  Ait., 
Bnh  ,  Chand.,  and  Tait,  \uth  a  Tamil  commentary  compnsing  word- 
for-word  interpretations  of  the  text,  and  translations  of  the  Commen- 
taries of  Sankara  and  Ramanuja,  together  with  the  Kankas  of 
Gaudapada  in  Sanskrit  and  Sankara's  Commentary  in  Tamil.  Madias, 
1897-1898. 

PHANSIKAR,  VASUDEV  LAXMAN  SHASTRI.  Twenty-eight  Upani- 
shads, Isa,  etc.  Bombay,  Nirnaya-sagaia  Press,  1904,  334  pp. ;  1906 
edition,  372  pp. 

Contains  all  of  the  Upanishads  which  are  contained  in  the  present 
Tianslation,  except  Maitn. 

Ten  Upanishads.     Benares,  Tara  Printing  Works,  1906. 
BHAGAWAN,   SWAMI  ACHINTYA,     Eleven  Upanishads.     Bombay, 
Nirnaya-sagara  Press,  1910.     732  pp. 


7.   TEXT-EDITIONS    OF   SINGLE   UPANISHADS 
Brihad-Aranyaka  Upanishad 

ROER,  E  Bnhad  Aranyaka  Upanishad,  edited  with  the  Com- 
mentary of  Sankara  Acharya  and  the  Gloss  of  Ananda  Giri.  Calcutta, 
2  vols.,  1849.  (Bibliotheca  Indica.) 

WEBER,  ALBRECHT.     The  fatapatha  Brahmana.     Berlin,  1855. 

Contains  in  the  Madhyamdina  recension  as  10  6.  4.  5  and  14.  4-9  what 
in  the  Kanva  recension  is  the  separate  Bnhad-Aranyaka  Upanishad. 

VIDYASAGARA,  JiBANANDA.  Brihad-Aranyaka  Upanishad,  with 
the  Commentary  of  Sankaracharya  and  the  Gloss  of  Anandagiri, 
Calcutta,  1875.  1094  pp. 

484 


BIBLIOGRAPHY 

Brihad-Aranyaka  Upanishad,  with  the  Commentary  of  Sankaia- 
chaiya  and  the  Super-commentary  of  Anandagin.     Benares,    1885 
328  pp. 

AGASE,  KASHINATHA  SHASTRI.  Biihad-Aranyaka  Upanishad, 
edited  with  the  Commentary  of  Sankara  and  the  Tika  of  Anandagiri. 
Poona,  Anandasrama  Press,  1891.  835  pp. 

PITAMBARA,  SARMA.  Brihad-Aranyaka  Upanishad,  with  a  Hindi 
Translation,  a  Hindi  Commentary  founded  on  the  works  of  Sankara 
and  Anandagiri,  and  Notes.  Bombay,  Nirnaya-sagaia  Press,  2  vols., 
1892. 

AGASE,  KASHINATIIA  BAL  \  SHASTRI.  Bi  ihad-Aranyaka  Upanishad, 
edited  with  the  Commentary  entitled  Mitakshara,  of  Nitycinandu. 
Poona,  Anandasrama  Press,  1895.  271  pp, 

Chaudogya  Upanishad 

ROER,  E.  Chhandogya  Upanishad,  edited  with  the  Commentaiy 
of  Sankara  Achaiya  and  the  Gloss  of  Ananda  Gin.  Calcutta,  1850. 
628  pp.  (Bibhotheca  Indica.) 

VmYASAr.ARA,  JIIUNANDA.  Chdndogya  Upanibhad,  with  the 
Commentary  of  Sankaia  Achaiya  and  the  Gloss  of  Anandagiri. 
Calcutta,  1873.  634  pp. 

Chandogya  Upanishad,  with  the  Commentary  of  Sankara 'Acharya 
and  the  (/loss  of  Anandagin.  Benares,  1884. 

PALA,  MAHKSACIIANDKA.  Chandogya  Upanishad,  with  the  Com- 
mentaiy of  Sankara  Achaiya  and  a  Bengali  Tianslation.  Calcutta, 
1885-1887.  674  pp. 

AGASK,  KASHINATIIA  SASTRI.  Chandogya  Upanishad,  with  the 
Commentary  of  Sankaia  Acharya  and  the  Gloss  of  Anandagiri.  Poona, 
Anandasrama  Press,  1890.  482  pp. 

PANTOUJ,  M.  B.  Chandogya  Upanishad,  with  a  Telugu  Trans- 
lation and  Commentary.  Madras,  Sice  Kajah  Ram  Mohan  Roy 
Press,  1899.  674  pp. 

Chandogya  Upanishad,  with  the  Commentary  of  Madhavacharya 
and  the  Gloss  of  Veclesha  Tirtha.  Kumbakonam,  1904.  524  pp. 

SARMA,  SIVASANKARA,  Chandogya  Upanishad,  with  Hindi  Trans- 
lation and  Commentary,  also  a  Sanskrit  Commentary  setting  forth 
the  doctrines  of  the  Arya  Samaj,  Ajmere,  1905,  1003  pp. 

4«5 


BIBLIOGRAPHY 

Taittiriya  Upanishad 

Taittiriya  Upanishad,  with  the  Commentaiy  of  Sankaia  Achaiya 
and  a  Supercommentaiy  corresponding  in  its  text  to  that  of  Ananda- 
gm,  but  here  attributed  to  Jnanamrita  Yati.  Benares,  1884.  42  pp. 

Taittinya  Upanishad,  with  the  Commentary  of  Suresvacharya  and 
the  Supercommentary  of  Anandagiri.  Poona,  Anandasiama  Press, 
1889.  213  pp. 

PANTULU,  M.  B.  Taittiriya  Upanishad;  with  Telugu  tianslatioti 
and  Commentary,  Madras,  Sree  Rajah  Ram  Mohan  Roy  Press, 
1889.  150  pp. 

ISLAMAPURKARA,  VAMANASHASTRi.  Taittinya  Upanishad  with 
the  Commentaiy  of  Sankara  and  the  Supei commentary  of  Sankara- 
nanda  and  Vidyaranya.  Poona,  Anandasrama  Press,  1889,  330  pp. 

SARMA,  BHIMASENA.  Taittinya  Upanishad,  with  a  Hindi  and  a 
Sanskrit  Commentaiy.  Allahabad,  Sarasvati  -Pi  ess,  1895.  180  pp. 

SANDRANANDA  ACHARYA.  Taittiriya  Upanishad,  with  Bengali 
Translation  and  Notes.  Calcutta,  Sandrananda  Pi  ess,  1896.  66pp. 

ISALAMAPURAKARA,  VAMANASHASTRj.  Taittiuya  Upanishad,  with 
the  Commentary  of  Sankara  Acharya  and  the  Supercommentary  of 
Anandagiri,  also  with  the  Dipikas  of  Sankarananda  and  of  Vidyaranya,. 
Poona,  Anandasrama  Press,  1897;  163  pp. 

RAMAKRISHNA  SASTRI.  Taittiriya  Upanishad,  in  the  Grantha 
character,  together  with  selections  from  the  Taittiriya-Biahmana  and 
the  Taittiriya- Aranyaka.  Palghat,  1900.  78  pp. 

SINGH,  ZALIM.  Taittiriya  Upanishad,  .with  Hindi  glossaries. 
Lucknow,  1 900.  127,  pp. 

VENKATAKRISHNAIYA,  R.  S.  Taittiriya  Upanishad,  in  the  Kannada 
character,  with  Kannada  Translation  and  Notes.  Bangalore,  1901. 
82  pp. 

VAIDYANATHA,  MULLANGUDI.  Taittinya  Upanishad,  in  the  Giantlm 
character  and  in  the  Diavidian  recension.  Kumbakonam,  1903. 
44  PP. 

SUTAIYA,  GORTI.  Taittiriya  Upanishad,  in  the  Telugu  character, 
\uth  the  Commentary  of  Sa>ana.  Madras,  1904.  319  pp. 

Aitareya  Upanishad 

The  longer  recension  of  the  text,  known  as  the  Mahaitareya,  or 
Bahuvricha,  Upanishad,  i.e.  Aitareya  Aranyaka  2  and  3,  with  the 
Commentary  of  Sankara  Acharya.  Benares,  1884.  70  pp. 

486 


BIBLIOGRAPHY 

The  shorter  recension  of  the  text,  i.e.  Aitareya  Aranyaka  2.  4-7, 
with  the  Commentaiy  of  Sankaia  Acharya,  the  Supercommentary  of 
Anandagiri,  and  a  Dipika  of  Vidyaianya.  Poona,  Anandasrama 
Press,  1889.  120  pp. 

S\RMA,  BHIMASKNA.  Aitareya  Upanishad,  with  Commentaries  in 
Sanskrit  and  Hindu  Etawah,  Saiaswati  Pi  ess,  1900.  104  pp. 

SINI.H,  ZALIM.  Altai  eya  Upanishad,  with  Hindi  glossaries. 
Lucknow,  1900.  50  pp. 

Kena  Upanishad 

Ro\,  RuiMOiiUN.  Talavakaui,  i  e.  Kcna  Upanishad,  with  a 
short  Commentary  in  Bengali.  Calcutta,  rSr6.  17  pp. 

AGASK,  BALA  SASTRI.  Kena  Upanishad,  v\ith  the  Commentary  of 
Sankara  and  the  Supercommentary  of  Anandagui,  together  with  the 
1  )ipikas  of  Sankarananda  and  Narayana.  Poona,  Anandasrama  Press, 
1888.  89  pp. 

SARMA,  BHIMASKNA.  Kcna  Upanishad,  with  Commentaries  in 
Sanskrit  and  Hindi,  Allahabad,  Saiasvati  Press,  1893.  5^  PP- 

AGASK,  KASIIINATHA  BALA  SASTRI.  Kena  Upanishad,  with  the 
(Commentary  of  Sankara  and  the  Dipikas  of  Sankarananda  and 
Naiayana.  Poona,  Anandasiama  Pi  ess,  1896.  79  pp. 

Kena  Upanishad,  in  the  Tclugu  character,  with  the  Commentaiy 
of  Balasubiahmanyu  Biahmasvami  in  Telugu.  Madras,  Kalaratnakara 
Press,  1900.  126  pp. 

Kena  Upanishad,  in  the  Grantha  and  also  in  the  Tamil  characters, 
with  the  Commentary  of  Balasubrahmanya  Brahmasvann  in  Tamil. 
Madras,  Kalauitnakara  Press,  1900,  207  pp. 

SAUMA,  BVDAUIDATTA.  Kena  or  Talavakara  Upanishad,  with  a 
Hindi  translation  and  exposition.  Meerut,  1901,  32  pp. 

Katha  Upanishad 

SARMA,  BHIMASKNA,  Katha  Upanishad,  with  Sanskrit  and  Hindi 
Commentaries.  Allahabad,  Sarasvati  Pi  ess,  1893.  220  pp. 

RAJVADE,  VAIJANATH  KASHINATH.  Katha  Upanishad,  with  the 
Commentary  of  Sankara  Acharya  and  two  Supereommentaries  by 
Anandagiri  and  Gopalayatindra.  Poona,  Anandasrama  Pi  ess,  1897. 
127  pp.  (Reprinted  1906,  132  pp.) 

SARMA,  BADARIDATTA.  Katha  Upanishad,  with  Hindi  translation 
and  exposition.  Meerut,  1903.  96  pp» 

487 


BIBLIOGRAPHY 

Isa  Upanishad 

Rov,  RAMMOHUN.  Isa  Upanishad,  with  a  Commentary  in  Bengali. 
Calcutta,  1816.  37  pp. 

TARKARATNA,  TARACHARANA.  Isa  Upanishad,  with  a  Commen- 
tary called  Vimala.  Benares,  1880.  30  pp. 

Isa  Upanishad,  with  a  Sanskrit  Commentary.  Punganur,  1887. 
8pp. 

Isa  Upanishad,  with  the  Commentary  of  Sankara  Achaiya  and  seven 
other  Commentaries.  Poona,  Anandasrama  Press,  1888.  87  pp. 

MUHAMMAD,  SATYANANDA.  Isa  Upanishad,  with  a  Hindi  Tians- 
lation  in  verse.  Lucknow,  1890.  12  pp. 

SARMA,  BHIMASENA.  Isa  Upanishad,  with  Sanskrit  and  Hindi 
Commentaries.  Allahabad,  Sarasvati  Press,  1892.  42  pp. 

BRAHMASWAMY,  BALA  SUBRAMANIA.  Isa  Upanishad  in  Telugti 
and  Tamil  characters,  with  Tamil  Commentaiies.  Madias,  1899. 
107  pp. 

KRIPARAMA.  lia  Upanishad,  with  an  Urdu  Translation  and 
Commentary  based  on  the  teachings  of  the  Arya  Samaj.  Moiadabacl, 
1899.  32  pp. 

SARMA,  BADARIDATTA,  I&a  Upanishad,  with  Hindi  Tianslation 
and  Exposition.  Meemt,  1901.  18  pp. 

GANDA,  BRAHMANISHTA.  Isa  Upanishad,  with  the  Commentary  of 
Sankara  Acharya  and  Gujarati  Explanations.  Bioach,  C9o6.  82  pp. 

Mundaka  Upanishad 

YAMUNA  SANKARA.  Mundaka  Upanishad,  with  a  Commentary  in 
Hindi  founded  on  the  Commentaries  of  Sankara  and  Anandagin. 
Lucknow,  1884.  138  PP* 

SARMA,  BHIMASENA.  Mundaka  Upanishad,  with  Commentaries 
in  Sanskrit  and  Hindi.  Allahabad,  Saiasvati  Press,  1894.  154  pp. 

Mundaka  Upanishad,  with  the  Commentary  of  Sankaia  Acharya 
and  the  Supercommentary  of  Anandagin  and  also  a  Dipika  by 
Narayana.  Poona,  Anandasrama  Press,  1896,  61  pp. 

SINGH,  ZALIM.  Mundaka  Upanishad,  with  Hindi  Glossaries. 
Lucknow,  1900.  84  pp. 

Prasna  TJpanisliad 

YAMUNA  SANKARA.  Prasna  Upanishad,  with  a  Commentary  in 
Hindi  founded  on  the  Commentaries  of  Sankara  and  Anandagiri. 
Lucknow,  1884.  177  pp. 

488 


BIBLIOGRAPHY 

Prasna  Upanishad,  with  the  Commentary  of  Sankara  Acharya  and 
the  Super-commentary  of  Narayanendra  Sarasvati.  Benares,  1885, 
40  pp. 

SARMA,  BHIMASENA.  Prasna  Upanishad,  with  Commentaries  in 
Sanskrit  and  Hindi.  Allahabad,  Sarasvati  Pi  ess,  1894.  148  pp, 

Prasna  Upanishad,  with  the  Commentary  of  Sankara  Acharya,  the 
Supercommentary  of  Anandagin,  and  also  a  Dipika  of  Sankarananda. 
Poona,  Anandasrama  Press,  1896.  90  pp. 

SINGH,  Z-VLIM.  Piasna  Upanishad,  with  Hindi  Glossaries.  Lucknow, 
1900.  90  pp. 

Mandukya  Upanishad 

SARMA,  BHIMASRNA.  Mandukya  Upanishad,  with  Sanskiit  and 
Hindi  Commentaries.  Allahabad,  Saiasvati  Piess,  1894.  62  pp. 

KATHAVATE,  AKAJI  VISHNU'S-SON.  Mandukya  Upanishad,  with 
the  Karika  of  Gaudapada,  the  Commentary  of  Sankara  Acharya,  the 
Supercommentary  of  Anandagin,  and  a  Dipika  of  Sankaiananda. 
Poona,  Anandasrama  Press,  1900.  233  pp. 

Svetasvatara  Upanislxad 

Svetasvatara  Upanishad,  with  the  Commentaiy  of  Sankara  Acharya, 
a  Dipika  of  Sankaiananda,  a  Dipika  of  Narayana,  and  a  Vivarana  of 
Vijnana  Uhagavat.  Poona,  Anandasrama  Press,  1890.  210  pp. 
(Repiinted  1905,  225  pp.) 

SARMA,  BHIMASKNY.  Svetasvatara  Upanishad,  with  Sanskiit  and 
Hindi  Commentaries.  Ktawuh,  Sarasvati  Pi  ess,  1897.  211  pp. 

TULSIRAMA,  SWAM i.  Svetasvatara  Upanishad,  with  Sanskrit  and 
Hindi  Commentaries.  Meerut,  1897.  112  pp. 


8.    TREATISES,    CHIEFLY    LINGUISTIC 

WHITNRY,  W,  D.  The  Upanishads  and  theii  Latest  Translation. 
In  American  Journal  of  Philology,  vol.  7  (1886),  pp.  1-26. 

Chiefly  a  detailed  review  of  Max  Mullet's  translation.  '  If  the  non- 
Sansknt-ieacling  public  is  to  have  these  obscure  treatises  placed  in  its 
hands  at  all  for  study,  it  ought  fiist  of  all  to  know  just  what  they  say  and 
what  they  do  not  say.  Thus  far  it  has  had  no  means  of  doing  this  ;  no 
simple  philological  translation,  none  that  was  not  filled  in  and  tinged 
throughout  with  the  later  Hindu  comment,  has  been  given  to  the  world* 
(P-  4). 

489 


BIBLIOGRAPHY 

WHITNEY,  W,  D.  Bohthngk's  Upanishads.  In  American  Journal 
of  Philology,  vol.  ii  (1890),  pp.  407-439. 

A  detailed  review  of  Bohthngk's  editions  of  the  text  and  translation  of 
the  Chandogya  and  the  Brihad-Aranyaka  Upanishads.  'In  all  lespects 
so  good  as  to  tempt  to  a  detailed  examination,  in  oidei  to  the  collection 
of  occasional  oversights  and  the  suggestion  of  diffeiences  of  view  which 
may  peihaps  be  found  worthy  of  notice  in  case  of  a  levisal  of  the  woiks  ' 
(pp.  407-408). 

Then  the  reviewer  proceeds  to  point  out  518  such  instances. 

BOHTLINGK,  OTTO,  A  series  of  articles  in  the  Bcrlchte  nber  die 
Verhandlungen  der  Komgtich  SachsLchen  Gesellscliaften  zu  Leipzig, 
philologisih-hstorische  Classe,  Leipzig,  Hirzel,  1890-1897  : — 

(i)  tJber  eine  bisher  arg  missverstandene  Stclle  in  der  Kaushitaki- 
Brahmana-Upanishad  Vol.  42  (1891),  pp.  198-204. 

An  elaborate  discussion  of  the  variant  readings  and  translations  ot 
Kaush.  I.  2,  together  with  a  reconstructed  text  and  accoidant  translation. 
Moie  leained  and  ingenious  than  necessary  or  convincing. 

(2)  Zu  den  von  mir  bearbeiteten  Upamshaden.     Vol.  43  (1891), 
pp.  70-90. 

A  reply  to  Whitney's  reviews  of  Bohtlmgk's  editions  of  Chanel,,  Brih  , 
Ait.,  Prasna,  and  Katha. 

(3)  Uber  die  Verwechselung  von  pra-st/ia  und  prati-stha  in  den 
Upamshaden.     Vol  43  (1891),  pp  91-95. 

Proposes  text-emendation  and  newinteipietation  of  6 vet.  I.  1-3. 

(4)  Versuch    Kaushitaki-Brahmana-Upanishad    i.  i.    zu    douton* 
Vol.  47  (1895),  pp.  347-349- 

Proposes  the  omission  of  the  second  dhdsyasi.  This  change  doubtless 
leaves  the  passage  easier.  But,  inasmuch  as  the  received  text  is  perfectly 
intelligible,  the  proposed  change  is  not  necessaiy,  except  111  the  inteiest  of 
a  degree  of  literary  perfection  which  perhaps  was  not  the  stanclaid  of  the 
original  author. 

(5)  Bemerkungen   zu    einigen   Upamshaden.      Vol.   49   (1897), 
pp.  78-100. 

A  review  of  Deussen's  Translation,  Sechsig  Upaniskads*  Contains 
numerous  criticisms  and  dissenting  opinions,  e.g.  on  96  passages  in  the 
Chandogya  alone. 

(6)  Kritische  Beitrage.     Vol.  49  (1897),  pp.  127-138. 

Critical  notes  on  several  important  Sanskrit  works,  but  chiefly  on  the 
translation  of  passages  in  the  Upanishads. 

(7)  Kritische  Beitrage.     Vol.  50  (1898),  pp.  76-86. 
A  continuation  of  the  preceding  series  of  critical  notes, 

490 


BIBLIOGRAPHY 

JACOB,  GEORGE  A.  A  Concordance  to  the  [56]  Principal  Upani- 
shads  and  Bhagavad  Gila.  Bombay,  Government  Central  Book 
Depot,  1891.  1083  pp. 

A  gieat  and  painstaking  labor.  An  exceedingly  useful  implement  foi 
detailed  and  exhaustive  study  of  the  texts  of  these  Upamshads  and  also 
of  the  BhG. 

LITTLE,  CHARLES  EDGAR.  A  Grammatical  Index  to  the  Chan- 
dogya-Upamshad.  New  Yoik,  American  Book  Co.,  1900.  193  pp. 
(Vanderbilt  Onental  Series.) 

Both  a  dictionary  and  a  concordance.  Every  occurrence  of  every  word 
is  iccoided,  and  the  grammatical  form  in  which  eveiy  inflected  word 
occurs  is  explicitly  stated.  '  Its  aim  is  to  classify  the  linguistic  matenal 
of  this  Upamshad.  Its  second  aim  is  to  fumibh  sufficient  giammatical 
and  lexical  data  to  serve  as  a  special  dictionaiy  ior  those  who  shall  lead 
this  piece  of  literature  foi  the  first  time.  Bohtlmgk's  text  has  been  taken 
as  the  standard/  (Pieface,  p.  v.) 

WECKER,  OTTO.  Der  Gebrauch  der  Kasus  in  der  altercn  Upani- 
sad-hteratur  vcrglichen  mit  der  Kasuslehre  der  indischen  Giamma- 
tiker.  Tubingen,  Vandenhoeck  &  Ruprecht,  1905.  92  pp. 

An  exhaustive  investigation  and  tabulation  of  all  the  varying  uses  of  the 
six  oblique  cases  in  the  ten  Upamshnds,  viz.  Chand.,  lirih.,  Maitri,  Ait., 
Kaush.,  Kena,  Ka,  Tait.,  Katha,  and  Svet.  One  important  result  of  the 
investigation  ib  the  following  conjectuial  chronological  order  and  giouping 
of  the  Upanishads  relative  to  the  gieat  grammanan  Pfimm,  viz.  Gioup  1, 
the  earliest,  Hnh,  Chand.,  and  Kaush. ;  Group  II,  also  pre-Panmi,  Ait  , 
Tait.,  and  Katha;  Group  III,  possibly  prc-Pamni,  Kena  and  Ka ;  Gioup 
IV,  post-Pan  in  i,  £vct.  and  Maitri. 

The  foregoing  was  printed  alsojn  two  instalments  in  Bcitragc  s.  K untie 
d.  mdogcrmtin.  bfracheti,  vol.  30,  pp.  i~6i,  177-207,  Gottingen,  1906. 

WINDISCII,  ERNST.  Zu  Kau^itaki-Brahmana-Upanisad  T.  2.  In 
Bcrichtc  tibar  die  Vvrhandlungcn  der  KonigUch  Slithsischen  Gese//~ 
scfiaften  zu  Lefyzi$,p/u!ologisch~/itstori$chc  Classe,  vol.  59,  pp.  111-12$, 
Ix'ipzig,  Teubner,  1907. 

Consists  of  ciitical  notes,  compaiing  OeiteFs  text  and  tianslation  with 
that  of  otheis. 

DKUSSKN,  PAUL.  tJber  die  Chronologic  der  Upani.shad-Textc. 
In  Transactions  of  the  International  Congress  for  the  History  of 
Religions^  vol.  2,  pp.  19-24,  Oxford,  Clarendon  Press,  1908. 

KIRFKL,  WILLIBALD.  Beitrage  zur  Gcschichte  der  Nominal- 
komposiiion  in  den  Upanisads  und  im  Epos.  Bonn,  Geoigi,  1908. 
99  pp. 

An  exhaustive  investigation,  with  statistically  tabulated  results,  of  all 

491 


BIBLIOGRAPHY 

the  phenomena  of  compound  nouns  of  the  five  classes,  dvandi'a,  itpapada, 
tat-fiurusa^  balm-vrihi)  and  aiyaylbhd'ua^  as  these  occur  m  five  of  the 
Upamshads,  viz.  Katha,  Prasna,  Brih.,  Mund.,  and  Svet.,  and  also  in 
three  episodes  of  the  MBh.  and  in  two  chapters  of  the  Ramayana. 


9.    TREATISES,    CHIEFLY    EXPOSITORY 

COLEBROOKE,  HENRY  THOMAS.  On  the  Vedas,  or  Sacied  Wi  i tings 
of  the  Hindus.  In  Asiatic  Researches,  vol.  8,  pp.  369-476,  Calcutta, 
1805. 

This  exposition  of  the  literature  of  the  Vedas  contains  at  pp.  408-414  an 
oiigmal  translation  of  the  Aitareya  Upamshad  entne  and  also  of  other 
important  sections  of  the  Upamshads,  viz.  Chand.  5  11-24;  Tait.  3. 
1-6;  and  Mund.  i. 

This  article  is  notable  for  showing  how  over  a  centm y  ago,  before  the 
great  advance  in  modern  Sanskrit  scholarship,  the  impoitance  of  the 
Upamshads  had  been  recognized,  and  also  how  the  Upanuhadb  wcie  being 
actually  mediated  to  the  West. 

This  essay  was  reprinted  m : 

Essays  on  Religion  and  Philosophy  of  the  Hindus.  London,  Williams 
&  Norgate,  1837  ,  new  edition,  1858 ;  pp.  1-69. 

Life  and  Essays  of  H.  T.  Colebiooke,  by  his  son,  T.  E.  Colebiooke. 
London,  Trubner,  1873,  v°l-  2?  PP-  8-132. 

In  the  latter  edition  the  *  Essay*  is  provided  with  numerous  supple- 
mentary notes  by  W.  D.  Whitney. 

RIXNER,  THADDAUS  ANSELM.  Versuch  eincr  Darstollung  der 
uralten  indischen  All-Eins-Lehre,  odcr  der  beruhmtcn  Sammlung 
Oupnek'hat;  Erstes  Stuck,  Oupnek'hat  Tschebandouk  gcnannt, 
Nurnberg,  Stein,  1808. 

The  fust  appieciation  on  the  continent  of  Europe,  through  the  medium 
of  a  modern  language,  of  the  ancient  religio-philosophical  scriptures  of 
India.  An  attempt  to  make  more  generally  available  the  contents  of  Oil- 
perron's  extensive  (two-volume)  Latin  tianslation.  Includes  a  German 
translation  of  the  first  part  of  the  Oupnek'hat. 

WINDISCHMANN,  FREDRICK  HEiNRiCH  HUGO,  in  the  work  of  his 
father,  CARL  JOSEPH  HIERONYMUS  WINDISCHMANN,  Die  Philosophic 
im  Fortgange  der  Weltgeschichte.  Bonn,  Marcus,  3  vols.,  1827  * 

1833- 

Book  II  (comprising  volumes  2  and  3)  deals  with  6  Philosophy  in  India.' 
Chap.  10  m  vol.  3  deals  with  *  The  Mystical  Contents  of  the  Upanislmds.' 

Contains  tianslations  of  selections  from  Chand.,  Bnh,,  Kena.  Katha 
Isa,  Mund. 

49* 


BIBLIOGRAPHY 

LANJUINAIS,  ].  D.  Recherches  sur  les  Langues,  la  Literature,  la 
Religion  et  la  Philosophic  des  Indiens.  Pans,  Dondey-Dupre',  1832. 

Vol.  2  (at  pp.  246-357)  contains  an  Essay  entitled  *  La  Religion  dcs 
Hindous  selon  des  Ve*das,  ou  Analyse  de  1'Oupnek'hat  publiee  par  Anquetil 
cki  Perron  en  1802  '  This  was  the  first  icnduion  into  Ficnch  of  the  sub- 
stance of  Dupcrion's  epoch-making  Latin  translation  of  the  Upanishads. 

WINDISCHMANN,  FRiEDRiCR  HEiNRicH  HUGO.  Sancaia,  sive  de 
Theologumenis  Vedanticorum.  Bonn,  Habicht,  1833.  205  PP- 

An  exposition  of  the  Vedanta  philosophy  in  Latin.  One  of  the  veiy 
eailiest  treatises  on  the  subject.  Notewoithy  as  being  the  fust  attempt 
to  use  gi,immatico.l  and  histoiical  considerations  for  determining  the  age  of 
the  Upanishads. 

Chap.  2  (pp.  34-88)  is  'On  the  Life  of  Sancara  and  the  Antiquity  of  the 
Vedanta.'  Chap.  3  is  <A  Brief  Exposition  of  the  Vedantic  Doctrines.' 
Contains  numerous  quotations,  both  in  the  Devanagau  characters  of  the 
original  and  in  Latin  Uanslation,  from  the  Sutias  as  well  as  from  the 
Upanishads. 

WEBER,  ALBRKCHT.  Akademische  Vorlesungen  uber  indische 
Literaturgcscbichte.  Berlin,  Dummler,  1852,  291  pp.;  2d  edition, 
1876-1878,  370  pp. 

The  foregoing  translated  into  Fiench  : 

Hibtone  de  la  Literature  indienne,  traduite  par  Alfred  Sadous. 
Paris,  A.  Durancl,  1859.     495  pp. 
The  same  translated  into  English  : 

The  History  of  Indian  Liteiatuie,  translated  by  Mann  and  Zachariae. 
London,  Tuibner,  4th  edition,  1904.  383  pp. 

By  the  late  Professor  of  Sanskrit  at  Berlin  University,  most  erudite  of 
German  scholais  on  the  subject. 

Contains  (at  pp.  153-171)  a  section  dealing  with  the  Upanishads. 

MttLLKR,  F.  MAX.  History  of  Ancient  Sanskrit  Literature. 
London,  Williams  &  Norgate,  1859.  607  pp. 

Contains  at  pp.  316-328  an  exposition  of  the  Upanishads,  together  with 
tianslations  of  extracts. 

'The  old  Upanishads  did  not  pretend  to  give  more  than  guesses  at 
truth ;  and  when,  in  the  course  of  time,  they  became  invested  with  an 
inspired  character,  they  allowed  great  latitude  to  those  who  professed  to 
believe  in  them  as  revelation  '  (p.  317). 
The  foiegoing  reprinted  : 

Allahabad,  Panini  Office,  1912. 

MANNING,  Mrs*  Ancient  and  Mediaeval  India.  London,  Allen, 
2  vols.,  1869. 

Chap.  7  of  vol  I  (pp.  122-147)  presents  a  sketch  of  the  period  of  the 

493 


BIBLIOGRAPHY 

Upanishads  with  extracts  from  the  Translations  of  Roy,  Mitni,  Roer,  and 
Mullen 

[KREMPELHUBER,  MAX  KARL  VON.]  Maha-bak,  das  grosse  Woit 
der  Geheim-Lehre  der  Brahmanen,  oder  die  Umfikation  des  \Velt- 
Ganzen:  Grundgedanken  uber  das  Wesen  dei  Wcltsubstanz  im  All- 
gemeinen  und  des  Menschengeschlechtes  insbcsondcre  :  Reflexionen 
aus  dem  beruhmten  Oupnek'hal  (Ausmge  aus  den  Veden)  fur 
gebildete  denkende  Leser.  Munich,  G.  Fran/,  1869.  87  pp. 

An  exposition  of  the  philosophy  of  the  Upanishads  ns  found  m 
Duperron's  Latin  tianslation,  particulaily  in  lelation  to  Western  philo- 
sophy. 

REGNAUD,  PMJL.  Mate'riaux  pour  seivir  ^,  1'Histoire  dc  la  Philo- 
sophic de  PInde.  Pans,  Vieweg,  2  vols.,  1876-1878. 

While  this  book  has  already  been  listed  above  (p,  470)  among  Transla- 
tions of  Selections  from  the  Upanishads,  it  aims  pi  i  manly  to  be  a 
systematic  exposition  of  the  philosophy  of  the  Upanishads,  arranged  under 
various  outstanding  categories. 

EARTH,  AUGUSTE.  The  Religions  of  India.  Authored  Tians- 
lation [from  the  French]  by  J.  Wood.  London,  Tiubner,  1882. 
3d  edition,  1891. 

4  We  shall  now  [i  e.  in  the  chapter  on  "Brahmanism  :  II.  Philosophic 
Speculations,"  pp.  64-86]  give,  in  a  summary  form,  an  anal) sis  of  such 
of  the  doctrines  of  the  Upanishads  as  are  more  especially  connected  with 
the  history  of  religion ;  we  shall  indicate  at  the  same  time  the  essential 
developments  they  have  undergone  m  the  systems  propeily  so  called* 
(p.  68). 

A  brief  sketch,  but  thoroughly  scholarly  and  in  coirect  proportions. 
The  estimates  expressed  are  sympathetically  appreciative,  yet  keenly 
discriminating,  withal  judicial.  The  presentation  of  the  main  concep- 
tions of  the  Upanishads  is  made  with  a  histoncal  perspective  which 
exhibits  clearly  the  course  of  previous  development  as  well  as  the 
subsequent  action  and  reaction. 

' They  aie  pre-eminently  exhortations  to  the  spnitual  life,  perplexed 
and  confused  indeed,  but  delivered  at  times- with  a  pathos  that  is  both 
lofty  and  affecting.  The  tone  which  pievails  in  them,  especially  in  their 
manner  of  address  and  m  the  dialogue,  in  which  there  is  at  times  a  touch 
of  singular  sweetness,  is  that  of  a  preaching  which  appeals  to  the 
initiated'  (p.  77). 

'  India  will  remain  at  heart  attached  to  the  manner  of  philosophizing 
found  in  the  Upanishads.  To  that  its  sects  will  come  back  again  one 
after  another;  its  poets,  its  thinkers  even,  will  always  take  pleasure  in 
this  mysticism,  with  its  modes  of  proceduie,  at  once  so  vague  and  so  full 
of  contradictions '  (p.  68). 

494 


BIBLIOGRAPHY 

'All  the  aspirations,  good  and  bad,  of  the  Hindu  people  will  henceforth 
find  in  them  their  fit  expression.  They  will  supply  to  all  the  sects  a  theo- 
logical science  of  a  high  oider.  Some  will  be  inspned  by  them  as  with 
an  ideal,  and  under  their  inspiration  will  arise  at  intervals  a  set  of  works 
of  incomparable  elevation  and  delicacy  of  sentiment,  while  others 
will  drag  them  down  to  their  own  level  and  treat  them  as  a  repertory 
stored  with  commonplaces.  The  less  religious  will  borrow  from  them 
the  externals  of  devotion;  the  baser  soit  and  more  worthless  will  wrap 
themselves  up  m  their  mysticism  and  appropriate  their  formulas.  It 
is  with  the  woid  biahman  and  deliverance  on  his  lips  that  the  alchemist 
will  form  to  himself  a  religion  of  his  scaich  for  the  philosophers  stone, 
that  the  votaries  of  Kali  will  slaughter  their  victims,  and  ceitain  of  the 
(^ivaites  will  give  themselves  o\er  to  then  notous  revels.  No  literature 
bo  demonstrates  as  this  does  the  vanity  of  mysticism  and  Us  inability 
to  found  anything  that  will  piove  durable*  (pp.  84-85). 

OLDKNBERG,  HERMANN.  Buddha:  His  Life,  His  Doctrine,  His 
Older,  translated  from  the  original  German  by  William  Hoey. 
London,  Williams  &  Norgate,  1882.  454  pp. 

Chap.  2  (pp.  1 6-60)  presents  '  Hindu  Pantheism  and  Pessimism  befoie 
Buddha.'  Reports  'the  ideas,  images,  and  expressions  which  passed  to 
Buddhism  as  an  inheritance  from  Hrahmamcal  speculation '(p.  54). 

Contains  tianslations  of  portions  of  the  Katha  Upamshad  at  pp.  54-58 
and  the  entire  conversation  of  Yajnavalk>a  with  his  wile  Maitreyl  with 
limning  exposition  at  pp.  33-40. 

*  If  I  am  correct  in  my  surmise  as  to  the  time  of  the  production  of  this 
[Katha]  Upamshad,  it  contains  an  important  contribution  to  the  history 
of  thought  preparatory  to  Uuddhist  thought :  namely,  we  here  find  the  Satan 
of  the  Buddhist  world,  Mai  a,  the  Temptei,  the  demon  death-foe  of  tlic 
deliverer,  in  the  form  of  Mntyu,  the  God  of  Death  '  (pp.  54-55). 

GOUGH,  ARCHIKAU)  K.  The  Philosophy  of  the  Upanibhads  and 
Ancient  Indian  Metaphysics.  London,  Tiubner,  1882;  2d  edition, 
1891 ;  3d  edition,  1903.  268  pp. 

By  a  former  Principal  of  the  Calcutta  Madrasa. 

Six  aiticlcs  oiiginally  appearing  in  the  Calcutta  Review^  rewritten  and 
extended. 

Contains  tianslatirms  of  four  complete  Upanishads,  vu.  Mund.,  Katha, 
$vet,  and  MancL,  the  laiger  part  of  Tait.  and  Hrih,,  and  portions  of  the 
Chand.  and  Kena,  together  with  extracts  fiom  the  works  of  the  Indian 
schoolmen. 

The  renderings  in  many  places  are  really  paraphrases,  rather  than 
exact  versions.  Indeed,  in  spite  of  a  liberal  use  of  quotation  marks,  the 
work  as  a  whole  is  a  popular  exposition  of  the  popular  Veclunta 
philosophy,  rather  than  a  scientifically  rigorous  translation  of  difficult 
texts. 

The  author  states  explicitly  his  judgment  on  the  relation  of  the  later 

495 


BIBLIOGRAPHY 

'  schoolmen  *  to  these  early  documents  :  f  The  teaching  of  Sankaia  himself 
is  the  mtural  and  legitimate  interpietation  of  the  doctnnes  of  the 
Upanishads'  (Preface,  p.  viu).  And  again.  'The  Vedanta  is  only  a 
systematic  exposition  of  the  philosophy  of  the  Upamshads  '  (p.  240). 

His  estimate  of  the  Upamshads  themselves  is  indicated  by  the  follow- 
ing :  '  The  Upamshads  exhibit  the  pantheistic  view  of  things  in  a  naively 
poetical  expression,  and  at  the  same  time  in  Us  coaiscst  foim  '  (Pieface, 
pp.  v-vi);  and  he  proceeds  to  quote  Hegel's  estimate:  'If  we  wish  to 
get  so-called  Pantheism  in  its  poetic,  most  exalted,  01 — if  one  will— most 
crass  form,  one  has  to  look  for  it  in  the  oriental  poets;  and  the  most 
extensive  expositions  aie  found  in  the  Indian  poets.' 

'The  Upamshads  are  an  index  to  the  intellectual  peculiarities  of  the 
Indian  character.  The  thoughts  that  they  express  aie  the  ideas  that 
prevail  through  all  subsequent  Indian  liteiature,  much  of  which  will  be 
fully  comprehensible  to  those  only  who  carry  with  them  a  knowledge  of 
these  ideas  to  its  perusal.  A  study  of  the  Upamshads  is  the  stai  ting- 
point  in  any  intelligent  study  of  Indian  philosophy.  As  regards  religion, 
the  philosophy  of  the  Upanishads  is  the  ground-work  of  the  vaiious  forms 
of  Hinduism,  and  the  Upanishads  have  been  justly  chaiactcnzccl  by 
Goldstucker  as  "  the  basis  of  the  enlightened  faith  of  India."  ?  (Preface, 
p.  vi.) 

*  The  philosophy  of  ancient  India  ...  is  sublime,  and  it  is  puerile.     It 
is  marked  at  once  by  sagacity  and  by  poverty,  by  daring  independence 
and  by  grovelling  superstition '  (p.  89).* 

'The  Upanishads  are  the  loftiest  utterances  of  Indian  intelligence. 
They  are  the  woik  of  a  rude  age,  a  detenorated  race,  and  a  baibarous 
and  unp regressive  community.  Whatever  value  the  leader  may  assign 
to  the  ideas  they  present,  they  are  the  highest  pioduct  of  the  ancient 
Indian  mind,  and  almost  the  only  elements  of  inteiest  in  Indian  literature, 
which  is  at  every  stage  replete  with  them  to  saturation/  (The  last 
paragraph  of  the  book,  p.  268.) 

DEUSSEN,  PAUL.  Das  System  des  Vedanta.  Leipzig,  Biockhaus, 
1883,  550  pp.;  2d  ed.  1906,  540  pp. 

The  standard  European  treatise  on  the  Vedanta.  Contains  copious 
references  to,  and  translated  extracts  fiom,  the  principal  Upanishads* 
All  the  Upanishad  quotations  are  conveniently  listed. 

The  foregoing  translated : 

The  System  of  the  Vedanta  according  to  Baclarayana's  Brahma- 
Sutras  and  fankara's  Commentary  thereon,  set  forth  as  a  Com- 
pendium of  the  Dogmatics  of  Biahmanism  from  the  Standpoint  of 
£ankara;  Authorized  Translation  by  Charles  Johnston.  Chicago, 
Open  Court,  1912.  513  pp. 

*  The  great  Upanishads  are  the  deep,  still  mountain  tarns,  fed  from  the 
pure  waters  of  the  everlasting  snows,  lit  by  clear  sunshine,  or  by  night 

49s 


BIBLIOGRAPHY 

mnroring  the  high  serenity  of  the  stais  .  .  .  And  now,  in  this  oui  clay, 
when  the  ancient  waters  are  somewhat  clogged  by  time,  and  their  old 
course  hidden  and  choked,  you  come  as  the  Rcsloier,  tiacing  the  old  holy 
streams,  clearing  the  reservoir,  making  the  pninal  waters  of  life  potable 
for  our  own  people  and  oiu  own  day  .  .  .  May  the  sunlit  waters  once 
moie  flow  in  hfe-iestormg  streams,  bunging  to  the  world  the  benedic- 
tion of  spiritual  light.'  (Translators  Pieiace,  Dedicatory  to  the  Author, 
pp.  v-vi.) 

BOSE,  RAM  CHA.NPRV.  Hindu  Philosophy,  Popukuly  Explained: 
the  Orthodox  Systems.  New  Yoik,  Funk  £  Wagnalls,  1884.  420  pp. 

The  fiist  three  chapters  (pp.  1-95)  present  an  extensive  suivey  ot  the 
Upanishads,  and  icfciences  to  these  documents  occm  frequently  elsewheie 
in,  the  book. 

A  superficial  account,  without  keen  philosophical  discernment,  though 
quite  reliable  so  far  as  it  goes  in  facts. 

'  The  Upamshads  are  the  sources  not  only  of  Hindu  pantheism,  but  of 
Hindu  philosophy  in  all  its  phases  of  development '  (p.  312). 

'The  Upamshads  were  roughly  handled,  twisted  and  tortuied  by  all 
classes  of  thmkcis,  both  oithodox  and  hetciodox,  hiend  and  foe.  They 
were  appealed  to,  not  only  by  the  Sankhyas  m  support  of  their  apparently 
dualistic  but  really  materialistic  creed,  not  only  by  the  Vaishcshikas  in 
support  of  their  theory  of  vauous  kinds  of  atoms  led  into  varieties  of 
combination  by  unseen  fences,  but  even  by  the  champions  of  heterodoxy 
in  favor  of  then  anti-Vedic  sentiments  and  theones '  (pp.  309-310). 

SREKRAJSI  LAT,A.  Vichar  Sugar  •  The  Metaphysics  of  the  LJpani- 
shads,  Translated.  Calcutta,  H.  Dhole,  1885.  40^  pp. 

This  is  a  translation  into  English  of  a  Sanskrit  compendium  which, 
the  Translator  explains,  *  has  made  its  way  m  the  outlying  districts  of  the 
Punjab  ;  and  every  Saclhu  who  knows  how  to  read  and  write  receives 
instructions  fiom  his  Gum  on  this  veiy  work,  so  that  perusing  it  he  learns 
all  that  is  worth  knowing  ot  the  Upamshads '  (p.  i  of  Translator's 
Preface). 

'Thanks  to  the  late  Swamy  Dayanand  Saraswati  and  othei  allumini  [!] 
there  is  an  increasing  activity  noticeable  everywhere  for  a  study  of  our 
Shastras  and  what  they  teach.  The  impulse  to  this  novel  movement 
received  no  mean  help  from  the  Thcosophical  Society. 

'Thus  then,  if  the  present  work  would  tend  to  incieasc  the  national 
spirituality,  if  it  would  be  the  means  of  inciting  the  active  sympathies  of 
our  young  men  and  old,  and  stimulate  them  to  study  our  ancient  wi  itings 
and  the  faith  they  inculcate,  if  it  would  stem  the  tide  of  materialism  and 
supplant  it  with  the  noble  and  high  asphations  which  Non-duality  teaches, 
if  it  will  suppress  bad  karma  and  incite  the  good  of  our  fellow  creatures, 
we  would  think  ourselves  highly  gratified  and  amply  repaid.'  (Translator's 
Preface,  p.  ii.) 

497  K  k 


BIBLIOGRAPHY 

SCHROEDER,  LEOPOLD  VON.  Indiens  Lileialui  und  Cultui  in 
histonscher  Entwicklung-  Ein  Cyklus  von  funf/ig  Vorlesungcn, 
zugleich  als  Handbuch  dei  mdischcn  Litcialuigcschichtc,  nebst 
zahlreichen,  in  deutschei  Ubeisetzung  mitgetbeiltcn  Proben  aus 
Indischen  Schriftwerken.  Leipzig,  Haessel,  1887  785  pp. 

Lectures  15  and  16  (pp.  212-240)  give  a  sketch  of  the  philosophy  of  the 
Upanishads  with  illustrative  extracts  from  IJnh.,  Chand,,  Kfi,  K.itha,  etc. 

WHITNEY,  W,  D.  Hindu  Eschatology  and  the  Katba  Upunishad- 
In  Journal  of  tfie  American  Oriental  Society,  \u\  13(1889),  pp.  ciii- 

CVlll. 

DUTT,  ROMESH  CHUNDER.  A  Histoiy  of  Civili/ation  in  Ancient 
India,  based  on  Sanskrit  Literature  Calcultn,  Thackei,  3  vols., 
1889-1890;  London,  Trubnei,  2  vols.,  1893 

Chap.  9  of  vol.  I  is  devoted  to  *  The  Religious  Doctrines  ot  the 
Upanishads/  and  contains  original  translations  fiom  Chand.,  Kcn.i,  Isfu 
Bnh.,  and  Katha.  Interspeised  throughout  this  volume  aie  also  vanous 
extracts  from  the  Upanishads  illustrating  the  civilization  ol  then  periods. 

By  one  of  the  foremost  of  Indian  htteiateuis  wilting  m  Knghsh. 

'The  monotheism  of  the  Upanishads,  which  has  been  the  monotheism 
of  the  Hindu  religion  ever  since,  recognizes  God  as  the  Universal  Being. 
This  is  the  great  idea  which  is  taught  in  the  Upanishads  in  a  hundred 
similes  and  stories  and  beautiful  legends,  which  impart  to  the  Upanishads 
their  unique  value  in  the  literatuie  of  the  world  '  (vol.  I,  p.  289). 

'Who  can,  even  in  the  piesent  day,  peiusc  these  pious  inqmnes  and 
fervent  thoughts  of  a  long  buried  past  without  lechng  a  new  emotion 
in  his  heart,  without  seeing  a  new  light  befoie  his  eyes?  The  first 
recorded  attempts  to  solve  them  [i.e.  the  mystenes  of  the  unknown 
future]  will  ever  have  an  abiding  inlet est  for  every  patriotic  Hindu  and 
for  every  thoughtful  man  *  (vol.  i,  p.  302). 

LANMAN,  CHARLES  ROCKWELL.  The  Beginnings  of  Hindu  Pan 
theism.  Cambridge,  Mass.,  1890.  25  pp. 

By  the  Professor  of  Sanskrit  at  Harvaid  University.  A  Picsidential 
Address  before  the  Amen  can  Philological  Association.  A  brief,  but 
appreciatively  discriminating,  treatment,  with  illustiative  extracts  from  the 
Upanishads. 

'A  good  critical  text  of  all  the  old  Upanishads,  conveniently  assembled 
in  -one  volume,  with  a  philologically  accurate  translation  and  various 
useful  appendices,  is  still  one  of  the  piessmg  needs  of  Indology*  (p.  12, 
footnote). 

DUTT,  ROMESH  CHANDRA,  Ancient  India,  London,  Longmans 
Green,  1893.  196  pp. 

Assigns  the  date  of  the  Upanishads  to  the  Epic  Age,  1400-1000  B.C. 

498 


BIBLIOGRAPHY 

'Nothing  is  moie  fiesh  and  life-giving  than  the  earnest  speculations 
which  aie  known  as  the  Upanishads'  (p.  49), 

4  The  Upanishads  are  among  the  most  lemarkable  works  in  the 
hteratuie  of  the  woild*  (p.  66). 

'  Though  in  these  ancient  ideas  we  find  much  that  is  fanciful,  and  though 
they  are  clothed  m  quaint  similes  and  legends,  yet  it  is  impossible  not 
to  be  shuck  with  the  freshness,  the  earnestness  and  the  vigour  of  thought 
which  mark  these  yearnings  after  the  tiuth*  (p.  72). 

DEUSSEN,  PAUL.  Elements  of  Metaphysics  *  A  Guide  to  Truth. 
London,  Macmillan,  1894.  337  pp. 

Contains  as  an  Appendix  the  author's  Address  delivered  before  the 
Bombay  Branch  of  the  Royal  Asiatic  Society,  in  which  he  concluded 
with  this  peroiation:  'The  Veclanta  in  its  unfalsifiecl  foim  is  the 
stiongest  support  of  pure  morality,  is  the  gieatest  consolation  m  the 
sufFenngs  of  life  and  death.  Indians,  keep  to  it ! '  (p.  337). 

DKUSSEN,  PAUL.  Eiinnerungcn  an  Indicn.  Kiel  &  Leipzig, 
Lipsius  &  Tischei,  1.894.  254  pp. 

Contains  as  an  Appendix  the  author's  English  Address  'On  the 
Philosophy  of  the  Veclanta  in  its  Relation  to  Occidental  Metaphysics ' 
delivered  before  the  Bombay  Ihanch  of  the  Royal  Asiatic  Society, 
a  quotation  from  which  is  made  m  the  preceding"  entry. 

GAUP.K,  RICHARD.  Die  Samkhya-Philosophie :  cine  Daistcllung 
tics  Indischcn  Rationahsmus  nach  den  Quellen.  Leipzig,  Haessel, 

^94-     353  PP- 

Contams  a  thorough  discussion  of  the  relation  of  the  Upanishads  to 
the  Sftnkhya  system.  By  the  foremost  European  authority  on  that 
philosophic  system. 

'  The  influence  of  the  Samkhya  system  on  Brahman  ism  occurs  first 
in  the  time  which  lies  between  the  origin  of  those  Upanishads  which 
belong  to  the  three  older  Vcdas  and  the  composition  of  the  Katha, 
Maitri,  C^vetaqvatara,  Piacjna  and  similar  Upanishads'  (p,  21). 

1  The  pre-Buddhistic  Upanishads  represent  a  time  (perhaps  from  the 
eighth  to  the  sixth  centimes)  in  which  theie  developed  those  ideas 
which  became  determinative  of  Indian  thought  in  the  later  time'  (p.  107). 

The  Theosophy  of  the  Upanishads.  London,  Theosophical 
Publishing  Society,  1896.  203  pp. 

An  attempt  to  expound  modern  theosophy  as  being  the  clear  and 
systematic  teaching  of  the  Upanishads. 

APTR,  RAGHUNATH  N.  The  Doctrine  of  Maya :  Its  Existence  in 
the  Vedantic  Sutra,  and  Development  in  the  later  Vedanta,  Bom- 
bay, 1896. 

'  His  conclusions  are,  that  the  doctrine  of  Maya,  although  it  had  its 
germ  m  the  Upanishads,  does  not  exist  in  the  Sutras,  and  that  it  aiose 

499  K  k  a 


BIBLIOGRAPHY 

from  the  fourth  century  A.  D.  on  a  revival  of  Bicihmanism  and  vigoious 
speculation  of  Gaudapada  and  Sankaia'  (quoted  concealing  the  above 
Essay  from  Frazer's  Liteiary  Hutoty  of  India,  p.  I  9,  n.  i). 

SLATER,  T  E.  Studies  m  the  Upamshads.  Madias,  Chnstian 
Literature  Society  for  India,  1897.  74  pp. 

<I  find  m  all  their  best  and  noblest  thoughts  a  true  iclijjious  img, 
and  a  far-off  presentiment  of  Christian  tiuth  ;  theii  finest  passages  having 
a  striking  paiallehsm  to  much  of  the  teaching  of  the  Chnstian  Gospels 
and  Epistles,  and  so  supplying  the  Indian  soil  m  which  m.my  seeds  of 
true  Christianity  may  spring'  (p.  15). 

FRAZER,  R.  W.  A  Literary  Histoiy  of  India  London,  Unwin 
(New  York,  Scnbners),  1897.  470  pp 

Chapter  6,  'Fiorn  Biahmanism  to  Buddhism,'  contains  a  brief  account 
of  the  Upanishads,  which,  especially  at  pp.  99-113*  sets  forth  then  mam 
contents  in  salient  outline.  It  is  a  cleai  and  compiehensive  pi  escalation  of 
the  connection  of  ideas — the  progiess  of  philosophic  thought  from  the 
Vedas  and  Brahmanas,  the  development  and  mlci relations  of  speculations 
within  the  Upanishads  themselves,  and  the  piepaiation  foi  the  subsequent 
protest  of  Buddhism. 

*  Nowhere  in  the  histoiy  of  the  world's  thought  can  ihcic  be  found 
more  eainest  efforts  to  seek  out  for  suffering  mankind  some  solution 
of  the  perplexing  questions  which  sunound  his  life  than  in  those  sedately 
and  reverently  expressed  speculations  of  the  awakened  thought  of 
India'  (pp.  107-108). 

RAI,  DALPAT.  The  Upanishads  :  An  Introduction  to  their  Study. 
Lahore,  Arorbans  Pi  ess,  1897.  irS  pp. 

'  I  have  only  arranged,  collected  and  compiled  whatever  I  have*  thought 
would  bring  home  to  the  minds  of  the  impaitial  rcadcis  a  tine  estimate 
of  the  value  and  charactei  of  these  ancient  iclics  of  Aiyan  wisdom/ 
(Preliminary  Apology,  p.  I.) 

HOPKINS,  E.  W.  The  Religions  of  India.  Boston,  Gum,  1898. 
612  pp. 

By  the  Professor  of  Sanskrit  in  Yale  University.  The  most  scholaily 
book  in  English  on  the  large  subject. 

Chaptei  10,  'Brahmamc  Pantheism -the  Upanishads' (pp.  216-241), 
presents  an  ahle  sketch  of  the  mam  religious  conceptions  of  the  Upanishads 
with  abundant  mst-hand  citations  from  the  texts  themselves. 

BAYNES,  HERBERT.  Ideals  of  the  East.  London,  Swan  Sonncn- 
schein,  1898.  99  pp. 

Contains  original  verse-translations  and  expositions  of  choice  quotations 
irom.  Buddhism,  Taoism,  Hinduism,  Zoroaslnanism,  Muhammadanism, 
and  Christianity,  classified  according  to  four  types  of  the  ideal,  vh. 
ethical,  metaphysical,  theosophical,  and  religious.  Under  the  Theosoplrical 
Ideal  are  cited  the  Isa  and  Mandukya  Upanishads. 

"  5°° 


BIBLIOGRAPHY 

Perhaps  no  class  of  metaphysical  hteiatuie  is  likely  to  exercise  so 
great  an  influence  on  future  schools  of  thought  in  Kuiope  as  those 
mystical  pioducts  of  the  Indian  mind  known  as  the  Upamsads'  (p.  42). 

4\Ve  shall  never  lightly  appreciate  such  miijestical  Mantias  of  the 
aspinng  Spirit  until  we  strive  to  rendei  them  into  verse'  (p  36) 

DICUSSKN,    PAUL.     Allgemeinc   Geschichte   dor    Philosophic   mit 
besondeicr  Bci  ucksichtigung  dci  Rehgionen.     Vol    r,  pjit  2  •  Dtc 
Philosophic  der  Upanishads.     Leipzig,  Biockhaus,  1899,  368  pp.  ; 
2d  edition,  1907,  401  pp.  (including  a  valuable  mde\) 
The  foregoing  translated  into  English : 

The  Religion  and  Philosophy  of  India  The  Philosophy  of  the 
Upanibhads.  Kdmbuigh,  Clark,  1906  429  pp. 

The  most,  systematic  and  scholarly  woik  on  the  subject  yet  pioduced, 
executed  with  a  laie  combination  of  linguistic  and  philosophic  qualification 
for  such  a  task. 

'The  thoughts  of  the  Veclantu  became  foi  India  a  peimancnt  and 
charactenstic  spiritual  atmosphere,  which  peivades  all  the  pioducts  of 
the  later  liteiatme.  To  evciy  Indian  Biahman  to-day  the  Upanishads 
arc  what  the  New  Testament  is  to  the  Christian  '  (Preface,  pp.  vn-viii.) 

'  Amongst  the  ancient  Indians,  whose  consciousness  of  human  solidarity, 
of  common  needs  and  common  interests  was  but  slightly  developed,  the 
sense  of  the  object  no  woith  ot  moial  action  (that  is,  the  woith  it  possesses 
for  others)  is  very  inferior  to  outs,  while  then  estimate  oi  its  subjective 
woith  (that  is,  its  significance  for  the  actor  hunselt)  was  advanced  to 
a  degiee  from  which  we  may  learn  much'  (pp.  364-365). 

GAKHK,  RICHARD.  The  Philosophy  of  Ancient  India.  Chicago, 
Open  Com  I,  1899.  89  pp. 

By  the  Piofessor  oi  Sanskut  at  Tubingen  Unneisily.  An  excellent 
summaiy. 

1  The  Upanishads,  those  famous  woiks  which  immediately  upon  then- 
appearance  in  Europe  filled  the  greatest  thinkers  of  the  Occident  with 
admiration  and  enthusiasm.  ,  .  In  the  eldci  UpanisliacU  the  stiugglefor 
absolute  knowledge  has  found  an  cxpiebsion  unique  in  its  kind.  There 
aie  indeed  in  these  Upanishads  many  speculations  over  which  we  shake 
our  heads  in  wonder,  but  the  meditations  keep  lecturing  to  the  Biahman, 

the  world-soul,  the  Absolute,  or  (t  Ding  an  sich,"  or  however  the  woid 
so  full  of  content  may  be  translated, — and  culminate  in  the  thought  that 
the  Atxnun,  the  inner  self  of  man,  is  nothing  less  than  the  eteinal  and 
infinite  Ihahman.  The  language  of  the  Upanishads  is  enlivened  in 
such  passages  by  a  \voncleiful  energy,  which  testifies  to  the  elevated  mood 
in  which  the  thmkeis  of  that  tune  labored  to  proclaim  the  great 
mysteiy.  New  phrases,  figures,  and  similes  are  constantly  sought,  in 
order  to  put  into  woids  what  words  are  incapable  of  descubing' 
(pp.  69-70). 

501 


BIBLIOGRAPHY 

MULLER,  F.  MAX.  The  Six  Systems  of  Indian  Philosophy 
London  and  New  Yoik,  Longmans  Green,  1899.  618  pp. 

The  section  pp.  159-183  presents,  with  the  help  of  some  extended 
quotations,  the  fundamental  doctrines  of  the  Vcdfmta  as  taught  in  the 
Upanishads. 

GRISWOLD,  HERVEY  D  Biahman  ;  A  Study  in  the  History  of 
Indian  Philosophy.  New  York,  Macmillan,  1900.  89  pp. 

By  the  Professor  of  Philosophy,  Forman  Christian  College,  Lahoie, 
India. 

Chapter  3  (pp.  43-70)  presents  '  The  Docti  me  of  Biahm<in  in  the  Upani- 
shads:  A.  Remaiks  on  the  Sources.  B.  Doctime.  C.  Consequences, 
I.  Religious,  II.  Ethical,  III.  Eschatological,  IV.  Philosophical  ' 

A  brief  but  compact  exposition,  The  product  of  philosophical  acumen 
as  well  as  of  thoiough  general  scholaiship  on  the  subject.  Benefited,  too, 
by  a  sympathetic,  but  discriminating,  appicciation,  resulting  iiom  peisonal 
contacts  in  India  and  from  a  bioad  knowledge  of  com  pru  alive  philosophy 
and  comparative  religion.  For  its  compass,  it  is  nolcwoilhy  as  a  clear, 
succinct  introduction  to  the  Upanishads,  and  as  a  summary  ol  then  main 
conceptions. 

ROYCE,  JOSIAH.  The  World  and  the  Individual,  vol.  i,  entitled 
Four  Historical  Conceptions  of  Being.  New  York,  Macmillan,  1900. 
588  pp. 

By  the  late  Professor  of  Philosophy  in  Harvaid  Umveisity,  one  of  the 
most  eminent  modern  philosophers  of  the  West,  whose  own  system  of 
idealistic  monism  contains  some  of  the  features  of  the  Vedanta  philos»opliy 
of  India. 

Chapters  4  and  5  (pp.  141-222)  present  the  mystical  method  of 
interpreting  reality,  which  is  a  characteiistic  feature  of  the  Upamshads. 

Contains  some  tianslations  of  portions  of  the  Upanishads  which  were 
made  especially  for  this  book  by  the  authoi's  colleague*,  Chailes  R. 
Lanman,  Professor  of  Sanskrit  in  Haivaid  UmvcibKy. 

MACDONELL,  ARTHUR  A.  A  History  of  Sansknt  Liu-mlurc. 
London,  Hememann  (New  York,  Appleton),  1900.  472  pp. 

By  the  eminent  Professor  of  Sansknt  at  Oxford  University*  C  haptci  8 
on  'The  Brahmanas'  contains  (at  pp.  218-243)  an  excellent  general 
account  and  summary  of  the  several  important  Upanishads. 

Contains  the  very  first  published  reproductions  of  metrical  poitions  of 
the  Upanishads  in  the  form  of  English  lines  which  arc  syllabically 
commensurate  with  the  Sanskrit  originals. 

'It  must  not  of  course  be  supposed  that  the  Upanishads,  cither  as  a 
whole  or  individually,  offer  a  complete  and  consistent  conception  of  the 
world  logically  developed.  They  are  rather  a  mixture  of  half-poetical, 
half-philosophical  fancies,  of  dialogues  and  disputations,  dealing  tentatively 

502 


BIBLIOGRAPHY 

with  metaphysical  questions.    Their  speculations  weic  only  i educed  to  a 
system  in  the  Vedanta  philosophy'  (p.  226) 

GEDEN,  ALI-RED  S,  Studies  in  Eastern  Religions.  London, 
Kelly,  1900  378  pp. 

The  chaptu  on  the  Upanishacls  (pp,  82-104)  contains  a  brief,  but  clear 
and  compiehcnsivej  sketch  of  these  documents, 

'It  is  by  the  Upamshads  alone  that,  in  the  ultimate  resoit,  native 
Indian  students  whether  of  philosophy  or  of  religion  establish  their 
reasonings  and  justify  then  opinions.  It  is  fiom  them  that  all  attempts 
at  religious  rcfoim  from  within  have  taken  their  use  in  India;  and  to 
them  all  orthodox  native  reformcis  have  turned,  as  representing  their 
religion  in  its  purest,  fairest  form '  (pp.  82-83). 

'There  is,  howcvei,  m  this  literature  [beside  speculation]  a  large 
element  of  earnest  religious  and  practical  teaching,  ot  lofty  exhortation  to 
moiahty  and  devotion,  of  commendation  of  self-denial  and  soberness  and 
truth.  Beyond  a  doubt  it  is  this  ethical  content  that  has  given  to  the 
Upanishads  their  unique  position  in  the  history  of  religious  thought  m 
India,  the  most  widely  known  and  influential  of  the  sacied  books  of  the 
Hindus.  It  was  Rammohun  Roy,  perhaps  the  gteatest  and  most  en- 
lightened of  native  Indian  icfoimeis,  who  decLucd  that  in  his  judgment 
a  selection  fiom  the  Upanishads,  published  and  laigely  circulated,  would 
contiibute  mote  than  anything  else  to  the  moral  and  religious  elevation 
of  his  fellow  countiymcn.  These  books  with  the  doctnnos  denved  from 
them  ,uc,  if  not  the  only,  ecitamly  the  main,  somce  fiom  which  P.uddhism 
has  derived  those  piecepts  of  moral  law  and  conduct  which  have  been  so 
justly  commended1  (p  98) 

UpanLslwhis,  01  An  Account  of  their  Contents  and  Nature. 
Calcutta,  Society  for  the  Resuscitation  of  Indian  Literature,  H.  C 
Dass,  Elysium  Press,  1900,  99  pp. 

'In  this  woik  the  compiler  claims  no  originality.  He  has  simply 
arranged  the  subjects  culled  from  the  wntings  of  eminent  orientalists. 
In  this  woik  he  is  particulaily  indebted  to  the  publications  of  the  Asiatic 
Society  of  Bengal  (Dr.  Rocr's  tianslutions),  Ilabu  Sitanath  Datta,  the 
annotator  of  the  UpanishacUs,  Professor  Maxmuller  [!],  Colebrooke  and 
other  eminent  orientalists..  In  the  appendix  we  have  given  Dr.  Roer's 
translation  of  two  most  important  Upanishsulas  [part  of  the  Katha  and 
the  lisa]  in  order  to  give  our  readcis  an  idea  of  the  nature  oi  this  class  of 
woik.'  (Preface.) 

KWING,  ARTHUR  H,  The  Hindu  Conception  of  the  Function  of 
Breath  :  A  Study  in  Early  Hindu  Psycho-physics.  Part  r,  in  fournal 
of  the  American  Oriental  Society,  vol.  22  (1901),  pp.  249-308.  Part 
2,  Allahabad,  Liddell's  Printing  Works,  1903,  48  pp. 

A  complete  collation  and  attempted  interpretation  of  all  the  data  in 

503 


BIBLIOGRAPHY 

the  Vedas,  Brahmanas,  and  Upanishads  concerning  the  vanous  bieaths 
(prana). 

HOPKINS,  E,  W.  Notes  on  the  fveta^vatara,  &c.  In  Journal  of 
the  American  Oriental  Society,  vol.  22  (1901),  pp.  380-387. 

Takes  issue  at  three  points  with  Professor  Deussen's  theoiy  concerning 
the  authoiship  of  this  Upamshad  and  concerning  its  i elation  to  the 
Sankhya  system  of  philosophy 

RAMAKRISHNANANDA.  The  Philosophy  of  the  Upanishads.  In 
Brahmavadin,  vol.  7,  pp.  314-328,  Madras,  1902. 

SLATEJR,  T  E.  The  Higher  Hinduism  in  Relation  to  Chustianity. 
London,  Elliot  Stock,  1902  ,  2d  edition,  1903  298  pp. 

Chapter  6  (pp.  69-84)  deals  with  'The  Upanishads  and  Vcdantism.' 
The  quotations  are  taken  from  Max  Mullei's  translation, 

OLDENBERG,  HERMANN.  Die  Literatur  des  Alten  Indien.  Stuttgai  t 
8c  Berlin,  Cotta,  1903.  299  pp 

Deals  at  pp.  62-83  with  the  intellectual  and  social  cultuie  of  the  age  of 
the  Upanishads.  Gives  a  few  translated  extiacts. 

ABHEDANANDA,  SWAMI.  Vedanta  Philosophy,  Self-Knowledge. 
New  York,  Vedanta  Society,  1905,  178  pp. 

By  a  leader  of  the  Vedanta  cult  in  the  United  States. 

An  attempt  to  present  the  conceptions  of  the  Vedanta  philosophy, 
especially  as  contained  in  the  Upanishads,  m  terms  of  modem  thought. 

DEUSSEN,'  PAUL.  Outline  of  the  Vedanta  System  of  Philosophy 
according  to  Shankara,  translated  by  J.  H.  Woods  and  C.  K  Runkle. 
New  York,  Grafton  Press,  1906.  45  pp. 

This  consists  solely  of  a  translation  from  the  original  Gciman  of 
Appendix  I,  entitled  'Kurze  Ubersicht  der  Vcdantalehie,'  of  the  authoi's 
Das  System  des  Vedanta,  pp.  487-517.  (Tianslated  again  in  Johnston's 
English  tianslation  of  the  entire  book  entitled  The  System  oftlu'  Vedanta, 
at  pp.  453-47^.) 

'On  the  tree  of  Indian  wisdom  there  is  no  faiier  flower  than  the 
Upanishads,  and  no  finer  fruit  than  the  Vedanta  philosophy.  This 
system  grew  out  of  the  teachings  of  the  Upanishads,  and  was  biought  to 
its  consummate  form  by  the  gieat  Shankara.  Even  to  this  clay  Shankaia's 
system  represents  the  common  belief  of  nearly  all  thoughtful  Hindus,  and 
deserves  to  be  widely  studied  in  the  Occident.'  (Picfaloiy  Note  by  the 
Author.) 

SURESVARACHARYA.  Sambandhu-Vai  tika :  A  metrical  expansion 
of  the  introductory  portion  of  Sankara  Acharya's  commentary  on  the 
Brihad-Aranyaka  Upanishad,  translated  into  English,  Benares, 
Lazarus,  1906.  167  pp. 

5°4 


BIBLIOGRAPHY 

DEUSSKN,  PAUL.  Outlines  of  Indian  Philosophy,  with  an  Appendix 
on  the  Philosophy  of  the  Vedanta  in  its  Relation  to  Occidental 
Metaphysics.  Berlin,  Cmtms,  1907.  70  pp. 

Contains  (pp.  21-33)  a  section  on  'The  Philosophy  of  the  Upanishads.' 
These  'Outlines'  aie  lepimted  fiom  their  ouginal  appearance  in  the 
Indian  Antiquary  in  1900  (not  in  1902,  which  is  the  date  stated  in  the 
book). 

The  Appendix  contains  an  Adchess  onginally  delivered  before  the 
Bombay  Branch  of  the  Royal  Asiatic  Society,  Feb.  23,  1893.  This 
Address  appeals  also  as  an  Appendix  in  the  same  author's  hlwnenh  of 
Metaphysus. 

1  The  philosophy  of  the  Indians  must  become,  for  every  one  who  takes 
any  interest  in  the  investigation  of  philosophical  tiuth,  an  object  of  the 
highest  interest ;  foi  Indian  Philosophy  is,  and  will  be,  the  only  possible 
parallel  to  what  so  fai  the  Europeans  ha\e  considered  as  philosophy.' 
(Prefatory  Remaiks.) 

OLTRAMARE,  PAUL.  L'l listen e  cles  Iclces  thdosophiques  dans 
riude.  Vol.  i  :  Lo  Theosofihie  brahmaniqite.  Paris,  Leioux,  1907. 
382  pp. 

The  second  pail  (pp  63-131)  picscnts  a  sketch  of 'The  Foimation  of 
Theosophic  Ideas  in  the  Upamshadb.' 

This  is  the  most  unpoitant  Fiench  woik  on  the  subject,  superseding 
RegnaucVs  Afatfnanx. 

BAKNKTT,  L.  D.  Biahma-Knowledge  •  an  Outline  of  the  Philo- 
sophy of  the  Vedanta,  as  set  forth  by  the  Upanishads  and  by 
£ankara.  London,  Mini  ay,  1907.  113  pp.  (The  Wisdom  of  the 
East  Series.) 

JJKSANT,  MRS.  ANNIK.  The  Wisdom  of  the  Upanishads.  Benaies, 
Theosophical  Publishing  Society,  1907.  103  pp. 

RXTMBALL,  EDWIN  A.  Sin  in  the  Upamshadb.  In  Ofien  Court, 
vol.  21,  pp.  609  614,  Chicago,  1907. 

*The  Upanishads  seek  a  sinless  ideal,  like  the  other  leli^ious  systems ' 
(p.  612).  Hut  the  specific  aims  and  methods  aie  different. 

HOLMES,  W.  H.  G.  The  Upanishads  and  the  Christian  Gospel 
Madras,  Chiistian  Liteiatuie  Society,  1908.  70  pp, 

BLOOMFIKLD,  MAUUICK.  The  Religion  of  the  Veda ;  The  Ancient 
Religion  of  India,  fiom  the  Rig  Veda  to  the  Upanishads.  New  York 
&  London,  Putnam,  1908.  300  pp. 

Lecture  6  (pp.  249-289)  presents  'The  Final  Philosophy  of  tlie  Veda' 
together  with  quotations  fiom  the  Upanishads. 


BIBLIOGRAPHY 

MORE,  PAUL  ELMER  The  Forest  Philosophy  of  India.  A  chapter 
in  Shelburm  Essays,  vol.  6,  'Studies  in  Religious  Dualibm,'  New 
York  &  London,  Putnam,  1909,  pp.  1-45. 

A  review  and  criticism  of  the  philosophy  of  the  Upanishads,  staiting 
with  a  review  of  Geden's  tianslation  of  Deussen's  The  Philosophy  and 
Religion  of  India  :  The  Philosophy  of  the  Upamshads 

BHANDARKAR,  SIR  RAMKRISHNA  GOVIND.  Vaisnuvism,  Saivism, 
and  Minor  Religious  Systems.  Strassburg,  Tmbnei,  1913.  1 69  pp. 
(Grundnss  der  mdo-arischen  Philologie  und  Altertumskundc  ) 

*  It  is  generally  believed  that  the  Upanisads  teach  a  system  of 
Pantheism ;  but  a  closer  examination  will  show  that  they  teach  not  one, 
but  various  systems  of  doctrines  as  regards  the  natuic  of  God,  man  and 
the  world,  and  the  lelations  between  them.  The  rchgio-philosophic 
systems  of  modern  times,  which  are  mutually  inconsistent,  quote  texts 
from  the  Upanisads  as  an  authority  for  their  special  doctimcs ;  (p.  i). 

GEDEN,  ALFRED  S.  Studies  in  the  Religions  of  the  East.  I  xmdon, 
Kelly,  1913.  904  pp. 

Contains  (at  pp.  255-301)  a  section  on  the  Upamshads. 

An  enlargement  of  the  author's  earlier  Studies  in  East  cm  Religions* 

JACOBI,  HERMANN  GEORG  Uber  die  altere  Auffassung  der 
Upanisad-lehren.  In  Festschrift  JErnst  Wtndisch  zittn  siehzigsten 
Geburtstag,  Leipzig,  Harrassowitz,  1914,  pp.  1 53-757. 

Points  out  some  of  Sankara's  later  re-mlerpietalions  of  Upamshad 
teachings  which  are  quite  different  from  the  original  meaning, 

TAGORE,  RABINDRANATH,  Sadhana,  the  Realisation  of  Life. 
New  York,  Macmillan,  1914.  164  pp. 

A  collection  of  papers  by  the  most  eminent  of  living  Indian  poets  and 
essayists,  who  has  received  an  award  of  the  Nobel  Prize  in  Knglish 
Literature. 

This  volume  presents  what  is  fundamentally  the  pantheistic  philosophy 
of  life.  But  it  contains  considerable,  though  piobably  unwitting,  infusions 
of  theistic  and  ethical  elements  which  are  not  a  pait  of  pure  pantheism— 
as  in  the  manner  of  the  gieat  English  poet  Tennyson's  re-interpretation  in 
his  '  Higher  Pantheism/ 

The  numerous  original  translations  from  the  Upamshads  have  been 
made,  not  for  a  philological,  but  for  a  honuletical  purpose.  Such  a  method 
may  be  seiviceable  in  the  exposition  of  a  practical  religious  education, 
but  it  needs  to  be  distinguished  from  the  method  of  exact  translation 
which  is  used  m  careful  linguistic  scholarship.  Such  a  general  disavowal 
is,  indeed,  made  in  the  very  first  sentence,  of  the  preface, 

'Perhaps  it  is  well  for  me  to  explain  that  the  subject-matter  of  the 
papers  published  in  this  book  has  not  been  philosophically  treated,  nor 
has  it  been  approached  from,  the  scholar's  point  of  view.  The  writer  has 

506 


BIBLIOGRAPHY 

been  bi ought  up  in  a  family  wheie  texts  from  the  Upanishads  aie  used  in 
daily  worship  ...  To  me  the  veises  of  the  Upanishads  and  the  teachings 
of  Buddha  have  ever  been  things  of  the  spint,  and  thcrefoie  endowed 
with  boundless  vital  growth ;  and  I  have  used  them,  both  in  my  own  life 
and  in  my  preaching,  as  being  instinct  with  individual  meaning1.'  (Author's 
Picfacc,  pp.  vii-vni.) 

FRAZHR,  R.  W.  Indian  Thought,  Past  and  Piesent.  London, 
Umvin,  1915.  339  pp. 

Chap.  3  (pp.  44-72)  deals  \\ith  the  Up.imsluds. 

'  On  these  early  Upanishads  rests  almost  all  of  the  philosophic,  and 
much  of  the  religious,  thought  of  India  to-day'  (p.  47). 

*  The  iinswcis  of  the  Upanishads  aie  held  by  orthodox  thought  in  India 
not  to  rest  solely  on  abstiact  metaphysical  icasonmg,  but  to  be  divine 
revelations.  . .  .  Orthodox  thought  in  India  holds  that  the  nature  of  God 
is  known,  and  can  be  explained,  only  through  the  coiiect  mteipietation  of 
texts  of  Vedas  and  Upanishads1  (p.  49). 

MACNICOL,   NICOL.     Indian  Theism.     Oxfoid  University  Pi  ess, 
1915,     292  pp. 
Chapter  3  (pp.  42-61)  deals  with  '  The  Theism  of  the  Upanishads.' 

OLDKNDKRC;,  HERMANN.  Die  Lehre  der  Upanishaden  und  die 
Anf Ange  clcs  Buddhismus.  Gottmgen,  Vandenhoeck  &  Ruprecht, 
1915.  374  PP- 

PaU  i  deals  with  the  older  Upanishads;  Pan  2,  with  the  later 
Upanishads  and  the  beginnings  of  the  Sankhya  and  Yoga  philosophies; 
Part  3,  with  the  beginnings  ot  Buddhism. 

This  book  is  more  than  an  exposition  of  the  contents  of  the  Upanishads. 
It  is  especially  valuable  for  its  tiacmg  of  the  histoiical  connections  of  the 
Upanishads  with  the  othei  systems  besides  the  Vedfmta,  which  of  coinse 
ib  the  system  most  closely  related. 

PRATT,  JAMKS  I>.  Indui  and  its  Faiths.  Boston  &  New  Yoik, 
Hough  ton  Mifflm,  1^15.  483  pp. 

By  the  Professor  of  Philosophy  at  Williams  College,  Wilhamstown, 
Massachusetts. 

An  unusually  interesting  and  appieciativo,  yet  fair  and  discriminating, 
book.  Discusses  the  Upanishadb  at  pp.  72-79  and  elsewhere  in  the 
eight  chapters  devoted  to  Hinduism. 

'The  Upanishads,  like  the  Bible,  aie  essentially  religious,  uither  than 
systematically  philosophical'  (p.  78). 

'They  were  the  result  of  real  philosophical  discussion  and  logical 
thought;  only  the  conclusions  to  which  the  vaiious  thinkers  came  were 
not  fully  carried  out,  and  not  fully  correlated  with  each  other'  (p.  76). 

'The  directness  with  which  the  Upanishads  speak  to  the  Indian  heart 
is  finely  illustrated  in  the  Autobiography  of  Devcndranath  Tagore  (the 

507 


BIBLIOGRAPHY 

father  of  the  poet)  He  had  long  been  seeking  innci  peace  in  vain,  when 
one  day  a  page  of  the  Isa,  Upanishad  blew  p.ist  him.  lie  had  never 
lead  any  ot  the  Upamshads  before,  and  the  effect  of  this  one  page 
was  the  transformation  of  his  whole  life  and  the  new-cln  ccling  of  .ill  his 
energies.  The  message  from  the  ancient  book  came  to  him  as  <i  divine 
answer  specially  sent  for  his  salvation  .  .  .  u  Oh,  what  «i  blessed  clay  that 
was  foi  me  '  " '  (pp  77-78). 

URQUHARI,  W.  S.  The  Upamshads  and  Life.  Calcutta,  Oxfoid 
University  Piess  and  Association  Press,  1916.  150  pp. 

EDGERTON,  FRANKLIN.  Souices  of  the  Filosofy  of  the  Upamsads 
In  Journal  of  the  American  Oriental  Society,  \  ol  36(1916),  pp.  1 97- 
204. 

By  the  Professor  of  Sanskrit  at  the  Umvcisity  of  Pennsylvania. 

RADHAKRISHNAN,  S.  The  Reign  of  Religion  in  Contempouuy 
Philosophy.  London,  Macmillan,  1920.  463  pp. 

In  a  book  notable  for  acquaintance  with  modern  philosophy  in  the 
West,  the  Professor  of  Philosophy  in  the  Umvcisity  of  Mysoic  devotes 
his  final  chapter  to  l  Suggestions  of  an  Appioach  to  Reality  based  <.n  the 
Upamshads.'  The  concluding  sentence  of  the  book  clcdaies  .  'The 
Upamshads  being  the  earliest  form  of  speculative  idealism  in  the  \voild, 
all  that  is  good  and  great  in  subsequent  philosophy  looks  like  an  uncon- 
scious commentary  on  the  Upanishadic  ideal,  showing  how  fiee  and 
expansive  and  how  capable  of  accommodating  within  ilscU  all  ionns  of 
truth  that  ideal  is '  (p.  451). 

CARPENTER,  EDWARD  Pagan  and  Chi istian  Cieeds  •  tlicii  Oii&m 
and  Meaning.  London,  Allen  &  Unwin,  1920.  318  pp. 

Beside  numerous  leferences  to  the  Upanishuulb,  theie  is  an  *  Appendix 
on  the  Teachings  of  the  Upamshads'  (pp,  283-308). 


508 


SANSKRIT    INDEX 


Refeiences  to  the  principal  oceiuiencesof  impoiiiml  Sansknt  woicls, 
chiefly  technical  tcims,  aie  heie  gneii  foi  the  convenience  of  students 
of  the  Upanishnds  Foi  exhaustive  citations  the  reader  is  icfeired  to 
G.  A.  Jacob's  Comordamc  to  the  Pt  nu  /pal  Upamshadv  and  Bhagavad 
Gitd,  Bombay,  1891. 

The  sequence  of  leltcis  is  thai  of  the  Sanskut  alphabet  Supeiior 
numerals  refer  to  the  footnotes  For  pioper  names  ( onsult  the 
Geneial  Index. 


asunii  devil,   76,    r5o,    178,    179, 

268,  334,  456 
ahamhru  a,  egoism,  387,  39 1 l,  395, 

407,  426,  441 

akdia^    ethei,     space,     256,    257, 

273,  283 
Cuaratha,   follow  (nnpeiative),   6, 

3r>7 

tlffi(lnat  pciception,  300 

titman,  body,  embodiment,  73,  76, 
86,  200,  278,  279,  284,  285, 
286>  355,  359 ;  individual 
soul,  6,  24,  25,  no,  140, 

306,  351,^  35r>.  39fb  4i7i 
etc.;  cosmic  soul,^v '  Atman1 
in  General  Index 

)  possessing  a  self,  em- 
bodied, 74,  75,  94 


rat  impeiibhable,    ri8, 

t  3492>  367>  391' 
ift\  indestiuctihihty,  321 

afunuktt,    atimok\a,  complete    ic- 
lease,  107,  108 

advaita,  without  duality,  138,  392 

ananfa,  infinite,  283 

anu-vid,   to    know  \\ell,   to   foie- 
know,  29t)2 

anria,  the  false,  151,  287 

antar-atinan,  innci  soul,  357,  361, 

37i>  424 

innei       contiollei, 
114-117,  28i\  392 
wrga,  emancipntion,  444 
afxmtr,  out-bieath,  125,   r8o,  208, 
238,    278,    284,    356,    371, 

3**3»  3^4,  3*8,  4*6 

apramatta,  undisti  acted,  360^ 


(i&himftna(tiw\    self-conceit,    415,      aima-sa/tft,  self-power,  394 

418,  440 
alakvana,    having    no    distinctive 

maik,  392 

altngct)  without  any  maik,  359 
avitfyti,  ignorance,  37,  346,  368— 


,  piescnt  in  the  self, 
i  consisting  of  bliss, 


39{> 
da- 
286,  392 

indtajCila,  jugglery,  420 


'a,  unmanifest,  8,  352,  359,      mdnya,    sense,    351,    359,    370, 


431) 


384,  389,  394' 


asaf,      non-being,     non-existent, 

n,  214,  241,  286,  287,  372,      is,  Ma,  Loid,  374,  395?  400,  4^2, 


381  ;  umea),  80,  386,  417 
<W7/,  life,  300 


403,  406,  409 
liana,  Lord,  84,  404,  429,  454 


509 


SANSKRIT    INDEX 

uktha,  hymn  of  piaise,  92,  154  cctas,  thought,  373,  392 

itddna,  up-bieath,  125,  208,  239,  caitanya,     consciousness,     intelh- 

384,  416,  430,  4463  453  £cnce>  ^3!>  452 

upamsad,   rnjstic    doctiine,    100, 

127,    131,    146,    178,    207,  jilgarita-stJitina,  making  state,  391 

269,    289,    293,    308,    309,  jatavcdas,  all-knowing,   164,  338, 

339,  397,  445 /m) stic  mean-  344 ',  354,  379;  429' 

ing,   1 8,   34,   95,   190,   276,  jiva>  living  individual,  436 

445;  mystic  name,  152  jiiti,  im])ulse,  300 

jfidmltman,       undei  standing-sell , 

rta,  woild-oidei,  light,  280,  293,  352 
356 

fat  tvam  asi,  That  ait  thou,  (32), 

enas,  sin,  157,  365  246-250 

tan-mdlra,  subtile  substance,  418 

karma(n\   deeds,   action,  54-57:  tapa*,   austerity,   340,    369,  371, 

140,    144,    303,    319,    340.  374,  37<>>  37^  ,}8o,  39<M2i 

357,    362>    37*>    373,    37<5,  towns,   Daik  Quality,   419,  423, 

407,    408,    409,    417,    436,  441 

447;  active  functions,  90  tarka,  contemplation,  347,  435 

karmamaya,  consisting  of  works,  tuny  a  (fnrya\   fouith,   or  supei- 

310  conscious,    state,   49,    392", 

karmendnya,    organ     of    action,  393,  436,  458;  fouith  foot 

39i4,  3943  ol  the  Gfiyatii,  155,  1^6 

kdma,  desiie,  300  tejas,  brilliance,  heat,  74,  386,  387 

kdrana,  cause,  3941,  409  tya,  yon,  97,  121,  287,  306 

krtatman,    peifected    soul,     273, 

375?  37^  da  ma,  u'slraint,  340  (cf.  15°) 

kevala,  absolute,  396  dlkw,   iintiatoiy    ntc,    124,    21-, 

kevalalva,  absolute  unity,  437  22 9,  3 70 

kratu,   purpose,    157,    209,   300,  drtli,  insight,  300 

365  ^'"»  8oc]5  277?  38|i  394'  39f>, 

faatra,  power,  ruling  class,  84*,  396,  399.  402,  404,  405, 

98-99,  154,  351,  381  4°7>  -loB,  416  ;  power,  381  ; 

ksetra-yua,  spirit,  410,  415  sense-power,  323,  334,  3^,6, 

362>  375'  37fti  387»  397 

kha,  space,  370,  389  deva-loka,  \voild  of  the  gods,  89, 

108,  113,  163 

gandharva,    demigod,    74,    in,  dyaus pi/r,  Ilcavcn-ftuliei,  166 

ri3j  (T38)>  I99?  3593  413  dvandva,  pan  of  opposites,  417, 

guru,  teacher,  369,  411,  441  442 

guna,  quality,  9,  394,  403"',  406,  dvaiia,  duality,  xoi 
407,408,410,418,431,453 

dharma,  law,  84,  91,   103,  456; 

canddla,  outcast,  233,  240  quality,   355;    religiousness, 

caturtha    (=  turiya),    fouith,    or  395*' 

superconscious,  state,  392"  dhdtr,  Cieator,  (591),  278,  350, 

citta,    thought,     253-254,     323,  "402,404,407,429 

384,  387,  39 14  dhdrand,  concentration,  435 

td,  meditation,  421  dhrti,  steadfastness,  300 

510 


SANSKRIT    INDEX 


dhyana,    meditation,    254,    394, 
396,  435 

naka,  heaven,  195 
7iama-rf{pa,   name-and-foim,   i.e. 
individuality,    82,    92,    242, 

273>  367»  376'  3$9 
ihistikyct)  atheism,  419 
mrgiwa,  devoid  of  qualities,  409 
mrvrtatTa,  peacefulness,  437 
n  i  \kawatsa,  ficcdom  fiom  desiie, 

442 
;/<•/?,  ;;<•//,  not  thus!    not  so1   97, 

125,  132,  143,  147 

pantfigni-vidya,  fivc-ilie  doctrine, 

60 

parofaa,  cryptic,  (132),  298 
paly-ay  ate,  lie  moves  aiound,  6 
pa'pa,  evil,  289,  312 
ptlprnan,  sin,  286,  312,  334,  340, 

377,  388 

piititf,  son,  90,  315s 
/w//stf,  poison,  8r,  283;  cosmic 

•penon,     w*     'Poison'     in 

(  i  en  01  ul  Index 
purna,  plenum,  330 
prahrti,  Natuie,  8,  354s,  396, 

403',  404,418,430,  431,442 
piajnd,    intelligence,    305,    307, 

.3*9.  324,  325-326,  350 

prajnatman,  intclligential  self,  318, 
321,  322,  328,  334  (cf.  136) 
prajtiana,  intelligence,  300-301 
prajftana-ghana,    cognition-mass, 


i,     intelligential    ele- 
ment, 327,  328 
pranava,  the  syllable    Om  t  372, 

'  (396) 

praiyahani,    withdrawal     of    the 

senses,  435 
fradhiina,  primary  matter,   396, 

409,  410,  430 
pravrajya,    religious    mendicant, 

440 
prasada,   grace,   591,   350,    402, 

411;  tranquillity,  436,  447 
prana,   (vital)  breath,   128,  140, 


156,    157,    if)83    217,    291, 

307.  3Q<),  3I0i  3l6»  3l8i 
319,  322-325,  33<*»  37o> 
37i3  3^7,  3911,  445;  llfe^ 
92,  95,  140,  141,  153,  154, 

15H,    258,    372,   374,   3772, 

3»i,  3S3>  384,  385?  3^9. 
429,  432,433,  454;  bicath- 
ing  spun,  307-308,  321- 
324,  328,  334,  436,  449; 
in-bieath,  76,  125,  155,  180, 
208,  238,  278,  284,  385, 
416,426,430,  446,452;  out- 
bieath,  356,  sense,  95,  375 
ptanavdtna9  lestiamt  of  the  bieath, 
435 


)  outer  soul,  424 
i)    intellect,    8,    351,    352, 

353,    360,    387,  39  11,   395, 

426 
Intddhmdnva,   oigan    of  peicep- 

tion,  391",  394" 
Irahman   (m.),    Brahman    priest, 

224,  226,  280 
?n  ahmaii   (n,),    14,    98*;    sacred 

knowledge,  89,  278  ;  sacied 

woid,   280,  306,  3x1,  406; 

piayei,    92,    96,    184,    397, 

398;   magic  foimula,   293; 

priesthood,  Brahman   caste, 

c)^?    35r>    38l5    Biahman, 

342,  (353) 
biahmataiya,   chastity,  life  of  a 

student  of  sacied  knowledge, 

150,    266,    268,    272,    349, 

374,  378,  380 
Irafimauu  m,   student    of  sacred 

knowledge,  201 
brahma-loka,  Biahma-woild,  (56, 

62),    138,    144,    163,    265- 

267,   273,    274,   304,   359, 

368,  376,  388 
brahmavadm,  discourse!  on  Brah- 

ma, ^44,  201,  394,  402,427 
IraJunawd)  Brahma-knower,  114, 

141,     221,     223,     283,     351, 

3W»  374,  394,  43^ 
brahma-vfdya,  science  of  sacred 


SANSKRIT    INDEX 


knowledge,   250,   251,   254,     yah,  ascetic,  374,  376 
knowledge  of  Brahma,  366,     yuktdtman,  devout  soul,  376 

369 


bhakti,  devotion,  411 

bhuta,  element,  394s,  418,  440 

bhuta-matra,   existential   element, 

324-3253  327>  328 
bhutdtman,  elemental   soul,  417- 
420,  430,  432 


yoga,  absti  action,  68—69,  285, 
348,  360,  (376),  394,  398, 
410,  435,  439,  440,441,  4^2 

yogin,  devotee,  432,  453 
,  souice,  392 

a$)    Pabsionate    Quality,    419, 
423.  44  f 


bhuman^  plenum,  (45,  47),  260-     ran,  mallei,  378,  379,  381 
261  rasa,  essence,  287,  423 

bhur,  bhuvas,  war,  mystic  utter-      raga,  passion,  369 

ances,   151-152,    165,    166,      ritpa,  foim,  appeaiance,  324,  327 
173,    201,    2ii,    225,    278,  ' 

279,426,427,449  hnga,   maik,  chaiactenstic,   359, 

bhoktr,  enjoyer,  351,  (395,  396) 

bhrdtrvya,  foe,  2932 


409  ,  subtile  liody,  396,  431, 


•,   woi  Id-wise,   woild-piocui- 
mati,  thought,  300  ing,  90* 

manas,  mind,  290,  300,  325,  327, 

334:    336:    35*3    352,    359> 

370,    37i2,   384,   385,   387, 

391*,  3943,  3951,  426 
manzsd,  thoughtfulness,  300 
mano-maya,   consisting   of  mind,      mjnana,  undei standing,  95, 

285  255,  300,  351,  433 

mantra,    sacred    verse,    formula,      vijiidna-ghatia,    mass    of    know- 


ia^  line  of  Uadition,  7,  105, 
148,    167,    174,   (207,   271, 
366) 
vasa,  will,  300 


43°> 


447:  45° 


ledge,  101 


mahatman,   mighty   being,    217;      'vijnana-maya^  consisting  of  nuclei  - 
great   soul,   343,    411;    the  standing,  285,  376 

Dijminatman^  conscious  self,  387 
indrti,  sagittal  suture,  297,  356* 
wdyd)  knowledge,  421;  science, 

100,  127,  146,  44^ 
vid/ti,  law,  371  (cf.  420) 


Great  Soul,  405,  406,  434, 

458 
maha-bhiita,  gross  element,  301, 

418 

matra,  element,  386,  392 
maya,  37-38;  magic  power,  105, 

tnckeiy,    380;    illusion,    8, 

396:   404 

mayd-maya,  consisting  of  illusion,      wivambha.ni)  firc-holdrr  (?),  82 

420 

mdyzn,  illusion-makei,  404 
mukti,  release,  107-108 
z,  ascetic,  112,  143 


asa,)  destiuction,  364 
&,  the  people,  84,  85,  98",  273, 

314 


a,  object,  444 

vedania,  Veda's  End,  376,  411 
vairdgya,     inchffer<knce     to     the 

\voild,  412 

ft,  material  form,   296,   378,      vaifoanara,  univeisal,  234,  39  i 
396  7>ydna,  diffused  breath,  125,  180, 

medAas,  wisdom,  300  208,    238,    278,    284,    384, 

moksa,  liberation,  410,  436,  443 
moha,  delusion,  illusion,  363,  395, 


407,  420,  431,  455 


385,  416,426,  430,446,453 
)  mystical  utterance,  278, 
425 


SANSKRIT   INDEX 


vyoman,  heaven,  283 
vratya,  3822 


saktt,  power,  402,  409 
sarlra,  body,  418 
ianta,  tianquil,  392,  410 
santafva^  tranquillity,  442 
iraddhay    faith,    163,    178,    231, 
285,  341,  369,  37i,  (377), 
»,  389 


',  all- obtaining,  322-324 
tarvavaf,  all-containing,  6,  (134) 
sahkhya^  disciimination,  410 
sadhu,  good,  288,  289 
saman,  chant,   79,  92,   154,  155, 
180-186,     189-199,     201- 
202,305,  311,370,  381,  388 
vr0,  identity,  374 
>itjya(fva),  complete  union,  420, 

422,  437 

'a,  veised  in  the  scriptures,      sunan,  ban -part,  297,  312° 
1 60,  234,  (242),  288,  369          su\itpf(it  sound  asleep,  deep  sleep, 

953  392 

•,  c}cle  of  tiansmigration,  suwpta-sfhana,    deep-sleep   state, 

57,  352,  410,  413,  441,  447  393 

samkalpa,  conception,  101,  252-  wwmna,  name  of  an  aitery,  384', 

253,  264,  300,  321,  339,  407  437 

samjna(na\    consciousness,    147,  sthana,  place,  state,  981 

3°°  smrti)  traditional  doctiines,  262  ; 

sat,    being,    (11-12),    241,    265,  '    memoiy,  300,  (444) 

287,  372,  381;  ieal,  actual,  svapjm-sthana,     di earning    state, 

97,  386>  442  391 

•,  Pure  Quality,  423;   pure  svalhava,  inherent  nature,  8,  408 

being,  359,  452  svqyam-bhTi,  the  Self-existent,  106, 

•,    the   real,    tuith,   95,   129,  '    149,  ^6,  353,  363 

15I,    J55^    259,    265,    285,  many,  autonomous,  6 41,  261 

287,  306,  427,  429  svatanirya}  independence,  437 

:,  application  of  re-  svarajya,  self-rule,  6 41,  279  ;  chief 

nunciation,  376  sovereignty,  (202),  205-206, 


samtiyasm,  ascetic,  432 

samadhi,  absorption,  435 

samana,  equalizing  biealh,  125, 
208,  239,  259,  383,  384, 
386,  416,  430,  446,  453 

samprasada,  serene,  265,  272, 
414 

sambhava^  oiigin,  364 

sambhuti,  becoming,  364 


334.  (45°) 


a^  name  for  the  individual 
and  the  cosmic  soul,  44% 
*34,  235,  395,  402,  410, 

429,  454 
hara,  epithet  of  the  soul,  396 

),   the   sound  kin,   165, 
189,  191-199 


sammoha,  stupor,  confusion,  323,      hita>  vein,  aitery,  95,  132,  136, 
441,  451  267,  333,  361,  384 


513 


Ll 


GENERAL  INDEX 


This  Index  aims  to  piesent,  in  the  alphabetic  ainingement  of  the 
key-words,  a  complete  survey  of  the  piincipal  contents  of  the  thirteen 
Upanishads  tianslated  in  this  volume.  The  names  and  subjects  of 
the  Bibliography  have  not  been  included  heie,  and  considerations  of 
space  have  likewise  required  the  omission  of  propei  names  of  secondary 
importance. 

The  numbeis  lefer  to  pages.    Superior  numeials  icfei  to  the  footnotes. 
A 


absorption  (samadhi\  435 
action,  organs  of,  (karmendnyd), 

39i4,  394s 

acts,  a  person's,  determine  rein- 
carnation, 54-57,  140-141, 

233>    3°3>    352,    357,    369> 
407,  417-418 

determine  character,  no,  140 
affect  not  the  leal  self,   143- 

144,  362 
attainment  of  the  Alman  ter- 

minates, 373,  376 
determine  the  soul's  course,  384 
the  One  God  is  the  oveiseer  of, 

409 
the  soul   fettered  by  the  con- 

sequences of,  420 
by    tranquillity    one    destroys 

good  and  evil,  436,  447 
see  also  l  evil/  *  good  and  evil  ' 
actual,  the,  see  (  real  ' 
actuator,  the  Great  Soul  as,  395 
Aditi,  75,  354 

Aditya,  199,  211,  214,  278,  279, 
.       294,  4°3>  422,  428,  448 
Adityas,  the,  84,  120,  201,  202, 

205-206,  212,  313,  453 
agent,  Brahma  the  real,  in  the 
individual,  335-336 
85,    96,    124,   165, 


211, 
294, 


214, 
33«5 
381, 


278, 
339, 


279, 
354, 


171, 
205, 
288, 
358, 
422> 


423, 
452 


i~432,    433,    448, 


Agni  Vaisvanaia,  73,  (152),  416 
Agmhotra     sacnfice,     54,     310, 

368,  448,  450,  451 
mystical  intei  pi  elation   of  the, 

238-240 
Altai  eya  Upanishad,  cosmological 

theory  in  the,  10 
All,   seeing    and    obtaining    the, 

262,  458 

all-knowing,  see  'omniscient* 
All-obtaining,  the,  (sat  ?»#///),  322- 

324 
all-pervading,  the  Great  Soul  is, 

396~397 

see  also  l  immanence ' 
alphabet,  ulteiance  of  the  sounds 

of  the,  458 

analogy,  reasoning  from,  61* 
Angiras,  179,  366,  367 
anthiopomorphic   conception    of 

the  woi Id-ground,  23-26 
appearance  (rupa),  327 
Aika,  429 
arrow,  analogies  of  bow  and,  in 

meditation,  372,  438,  440 
arteries,  or  veins,  called  hita,  95, 

*32»    136,  267,    333,    361, 

3S4 

asceticism,  see  'austerity' 
ascetics,  112,  143,  374,  376,  432 
astrology,  250,  251,  254 
Asuias,    devils,    268-269,    32*4 

334,  413 


GENERAL   INDEX 


contended  with  the  gods,  76- 

78,  178-179 

offspring  of  Prajapati,  150 
false   doctnne   taught    to   the, 

269,  456 
Asvamedha,    horse-sacrifice,    73, 

75-76,111 

Asvins,  the  two,  104,  149,  172 
Athaiva-Veda,  the,  100,  127,  146, 
204,    206,    250,    251,    254, 
285,  367,  445,  446 
reincai  nation  mentioned  m  the, 

54,  379' 

atheism  (iiasfikya),  419 

Atman,    Soul,    bom    from    the 

aboriginal  watei  s,  10 
the  ultimate  basis  of  the  mani- 
fold world,  21,  81-82,  386- 

337 
development  of  the  conception 

of,  23-32 
progressively  defined,  26,  114- 

117,  234-240 
immanent  in  all  things,  28,  82, 

100,        IO2-I03,        III-II2, 

246-250,  396-397,  402 
devoid  of  ethical   distinctions, 

63,  81,  348,  357 
union  with  the,  66 
the  aboriginal  sole  existent  one, 

81,  85,  294 
identified  with  all  the  gods  and 

poweis,  82,  429,  454 
paramountly  near  and  dear,  83, 

98-100,  145 

threefold  appeal  ance  of  the,  92 
the  reality  of  things,  9  5, 265, 427 
the  source  of  all  creatures  and 

things,  95;  372,  445>  45** 

the  supieme  object  of  know- 
ledge, 100,  396 

as  subject  of  consciousness, 
never  an  object  of  know- 
ledge, Toi-102,  112,  428- 
429 

identified  with  Brahma,  105, 
144,  210,  273,  298,  301, 
372,  397,  414,  435 

the  unperceived  all-functioner 


515 


and  uinvei  sally  immanent 
Innei  Controllei,  114-117 

desciibable  only  by  negatives, 
125,  *32>  J47,  263,  268 

loid  of  past  and  future,   142, 

354,  355 
glonfication   of  the,   142-143, 

223—224,  261 
an     absolute     unity,     without 

diversity,  143 
a  bridge,  or  dam,  between  the 

two  \\orlds,  143,  265,  454 
descubed  and  explained,   144, 

261,262-274,349-358,375, 

414,  417,  429,  452-454 
knowledge  of  the,  includes  all 

knowledge,  146 
impel ishable,  147,  454 
contains  eveiything,  209-210, 

263,  301 
the  principle  of  differentiation 

and  individuality,  242 
leached  regressively  at  death, 

249 
variously  identified,   252,  269, 

270,  271 
capable  of  indefinite  individua- 

tion,  262,  373 
a  false  doctrine  of  the,  taught 

to  the  Asuias,  269,  456 
produced  fiom  a  pie-existent 

being,  287 

the  agent  in  a  pei  son's  func- 
tions, 300,  354,  428 
responsible  for  an  individual's 

good  and  bad  deeds,  328 
knowablc   only   to   the  elect, 

350,  37<5 

higher  than  the  intellect,  352 
grants  deshes,  357 
incomprehensible     except     as 

existent,  360,  435 
how  attained,  369,  374 
vision  of  the,   liberates   from 

sorrow    and    rebirth,    373, 

374,  399 

has  a  dual  nature,  373,  458 
knowable     only     by    thought 

purified  fiom  sense,  375 
L  1  % 


GENERAL   INDEX 


to  be  found  in  one's  own 
soul,  396,  445 

to  be  perceived  through  medi- 
tation, 396,  429 

Piajapati  called  the  Knower  of 
the,  446 

adoration  of  the,  454 
attachment,  the  soul  limited  by, 
421  <     9 

freedom  from,  see  '  liberation 
austenty,  pielimmary  to  cieation, 
14,  75,  86,  287,  378 

prelimmaiy  to  instruction  in 
sacred  knowledge,  290-291, 
371,  396,  412 

Biahma  is  built  up  by,  367 

the  Supieme  attainable  through 
proper,  369,  374,  37^,  38° 

lequisite  for  perception  of  the 

Itman,  396~397>  421 
autonomy,  complete  fieedom,  of 
the  possessor  of  mystic  know- 
ledge, 641,  261,  279 

B 

bad  conduct,  see  '  evil ' 
becoming  (sambhuti),  364 
Being,  as  the  aboiiginal  entity, 

11-12,  241,  245 
produced  fiom  Non-being,  n- 

12,   287 

and  Non-being,  Biahma  is,  372 
and  Non-being,  Life  is,  381 
Bhagavad-Glta,  66 
Bhava,  the  Existent,  429,  454 
Bhutas,  ghosts,  413,  455 
birth  ceremonies,  172-174 
blind,  simile  of  the  blind  leading 

the,  346,  368,  456 
bliss,  the,  of  Brahma,  138,  285- 

289,  291 
a  self  that   consists  of,    286, 

289>  293>  392 

bodily  self  (Sariratmaii),  285,  334 

body,  the  soul's  point  of  ingress 

into  and  egress   from    the, 

267,278-279,297,  361,384 

the  spiiit  confined  m  the,  272 


516 


piayer  foi  vigoi  of  the,  277 
the  Biahma-knowei  leaves  his 

sins  in  the,  286 
animated    by  the  intclligential 

self,  322-323 
as   vehicle   of  the  soul,   351- 

352,  414,  417,  422 
liberation  fiom  the,  356 
a  citadel  with  nine  or  cloven 

gates,  356,  402 
the  subtile,  396,  431,  436 
pessimistic   description    of  the 

human,  413,  419 
constituent    elements    of    the, 

418 
bondage,   without   knowledge    of 

Biahma  the  botil  is  in,  395 
bow  and  airow,  analogies  of,  in 

meditation,  372,  438,  440 
Brahma,  development  of  the  con- 
ception of,  14-23 
the  earliest  entity,  14,  83,  84, 

435 

the  ultimate  world-giound,  16, 

113-114 
piogie&sivcly    defined,    16-21, 

92-95,  127-131 
as   apait    fiom,   yet    identified 

With,  the  WOlld,   21-22 

immanent  in  the  woild  and  in 
all  beings,  21-22,  82,  n  r- 
112,  287,  452 

variously  identified,  22,  153- 
154,  214,  222,  251-258, 
290,  291,  292,  301,  307, 

3°8>  39*>  434 

one  quiuter  phenomenal,  thiee 
quaiters  immortal  and  in- 
accessible, 34,  208,  458 

has  two  opposite  foims,  34-36, 

97,  425,  434,  437-43**,  45<> 
a  conglomerate  mass,  35,  140 
inconceivable    and    incompre- 
hensible, 41,  335 
Agni  and  Vayu  subject  to,  53, 

337-339 

the  self  of  the  gods,  83-84 
to  identify    oneself   with,   the 
highest  aim,  83-84,  437 


GENERAL    INDEX 


the  Reality  in  all  living  things, 

97,  151,  287,  372 
a  knowledge-mass,  101 
the   unification   of   everything, 

101 

identified  with  the  Atman,  105, 

144,    210,    273,    298,    301, 

372,  397,  414,  435 
the  self-existent,  106,  149,  176 
identified  with   the  One    God, 

120-121,  403,  406 
the   individual    soul    identified 

with,  1  40 
expoundeis  of,   or  dit-couiseis 

on,  144,  201,  394,  402,  427 

(see  also  'Biahma-knowers') 
an   emanation    fiom    primeval 

water,  151 
as  mouth,  mystic  doctiine  of, 

206-207 

all-inclusive,  209-210 
fourfold,  213-214 
knowledge   of,    liberates    from 

rebirth  and  fiom  all  fetters, 

28<>,  395>  399.  447 
is  both  Being  and  Non-being, 

286,  372 
developed    the    antitheses    of 

existence,  287 
manifest   in    cosmic   and   per- 

sonal   functions,     316-317, 

335-336 
paradox  of  the  insciutability  of, 


the   Veclic   gocls    ignoiant    of, 

337-339 

the  great  object  of  desiie,  339 

hidden,  356,  372,  396 

built  up  fiom  the  pumeval  Im- 

perishable, 367 
described,  372-373 
the  higher  and  the  lower,  373, 

387 

the    conjectural    First    Cause, 

394 

threefold,  395,  396 
revealed  in  the  body  through 

meditation,  396,  437-438 
the  lower  gods  forms  of,  422 


limitless,  435 

waimth  of  the  body  called  the 

heat  of,  440 
warder  of  the  door  to,  440- 

441 
mode  of  entiance  into  the  hall 

of,  440-441 
the  pathway  to,  443 
adoiation  of,  449,  452 
Biahma,  274,  306-307.  366,  406, 

410,  422,  423,  426 
Biahma-abode,  375,  376 
Biahma- Atman  doctiine,  370- 

373 

Brahma-ism,  13 

Biahma- knoweis,  114,  141,  221, 

223,    283,    351,    366,    374, 

394,  436 
Biahma-knowledge,     i  evictions 

on  disclosing,  207,  377,  442 
the  basis  of  superiority,  339 
imparted  by  Brahma,  366 
a    competent    teacher    to    be 

sought  for,  369 

leads  to  union  with  Brahma,  395 
contained   in    all   the    Upani- 

shads,  414 

means  of  attaining,  421 
see  also  '  knowledge ' 
Brahma-source,  the,  374 
Brahma-wheel,  395,  408 
Brahma-world,  the  course  of  the 

soul   to  the,  56,   163,  224, 

232-233,  304,  443-444 
libeiation    beyond    death   and 

lebirth  in  the,  56,  163,  274, 

376 

fiee  fiom  evil,  62,  263 
the  highest  world,  138 
conditions  in  the,  144 
enteied  in  deep  sleep,  263 
description  of  the,    265-267, 

3°4~3°5 
a    perfected    soul    passes     at 

death  into  the,  273,  274 
the   knowei's   triumphal    pro- 
gress through  the,  304-306 
degree  of   perception    of  the 
Atman  m  the,  359 


517 


GENERAL  INDEX 


gained  by  ceiemonial  observ- 
ances, 368 

an  upiight  character  required 
for  possession  of  the,  380 

one  who  meditates  with  the 
syllable  Om  is  led  to  the, 
388 

Brahman,  instruction  given  to  a, 
by  a  Kshatnya,  16,  26,  54, 
92,  94,  185',  231,  234-240, 

333 

a    manifestation    of    Brahma 

among  men,  85 
discussion  of  the  woid  Irahma 

as  caste-designation  foi  a,  gS2 
instructions  given  to  a,  112 
the  greatness  of  a,  144 
originally  did  not  possess  philo- 
sophic knowledge,  162 
one  should  not  find  fault  with 

a,  199 
Satyakama    recognized    as    a, 

218 
priest,  sacrificial  activities  of  a, 

224-226 
rebirth  as  as  233 
use  of  Om  by  a,  280 
respectful  attention  to  be  shown 

to  a,  282 
the  conduct  of  a  wise,  to  be 

taken  as  a  model,  282 
what  is  non-Vedic  is  not  to  be 

studied  by  a,  457 
Brahmanas,  5,  10,  13,  14,  285* 
Biahmanaspati,  79,  4001 
breath,  the,  returns  to  the  wind 

at  death,  24,  365 
the  superioniy  of,  among  the 

bodily  functions,  76,  90-91, 

226-228 
mention  of  the  five  kinds  of, 

87,  125,  208,  238-239,  279, 

384,  385-386 
correlated  with  Wind  (Vayu), 

90-91 
mention  of  three  kinds  of,  109, 

155,  180,  278,  284 
mention  of  four  kinds  of,  m~ 

112 


518 


importance  of  the  vital,  258- 

259>  322 

a  self  consisting  of,  284 

a  phase  of  Biahma,  284-285 

mention  of  two  kinds  of,  292, 

356,  37i 
an   individual's    powcis   icver- 

tible  into,  316-317 
unity  of  the   various  kinds  of 

vital,  322 

mention  of  seven  kinds  of,  371 
control  of  the,  in  meditation, 

435,  436,  439 
breathing    spuii    (//#//</),     334, 

436>  449 
doctrine  of  the,  307-308,  320- 

328      _ 
bridge,  the  Atman  legnrded  as  a, 

143,  265,  372,  454 
Brihad-Aianyaka  Upanishacl,  the 

composite  stuicture  of  the,  7 
Brihadratha,   ascetic    king",    412, 

414 

Brihaspati,  79,  179,  200,  455 
Buddhism,   the    Upanishacls    ap- 
pealed to  by  exponents  of,  2 
traces  in  the  Upanishacls  of  the 

influence  of,  6,  7 
butter,  the  all-peivaclin#  Atman 

likened     to,     contained     in 

cieam,  396,  397 
melted,  see  c  ghee ' 


Calvinistic  doctrine  of  election,  a 

parallel  to  the,  #9* 
Candala,  person  of  low  caste,  1 36 
see  also  '  tandala '  in  Sku  Index 
Caivakas,    the    Upanishacls    ap- 
pealed to  by  the,  2 
caste,  gradation  of,  in  i  cincanui- 

tion,  55,  233 
differentiation   of,    created  by 

Brahma,  84 
mention  of  four  designations  of, 

84-85,  233 

discussion  of  certain  designa- 
tions of,  98* 


GENERAL   INDEX 


distinctions  of,  non-existent  in 
the  world  of  the  soul,  136 

distinctions  of,  superseded  by 
the  knower,  240 

mention  of  three  designations 
of,  273,  313-314 

mention  of  two  designations  of, 

35i,  381 

Cat-doctrine,  the  so-called,  of 
salvation  by  Gtace,  3 go1 

cause,  the  first,  394,  409 

ceremonial,  woild-ci  cation  de- 
scribed as  accompanied  by, 

14 

explanation  and  inteipretation 

of  sacrificial,  107-109 

for  the  lealization  of  a  wish, 
163-167,  229-230,  309 

connected  with  procieation, 
168-172,  314 

connected  with  paituiition, 
172-174 

impoitance  of  pioper  perform- 
ance of  sacnficial,  224-225 

for  attaining  greatness,  329-230 

for  procunng  a  prize,  309 

for  winning  affection,  310 

at  new  moon,  312 

at  full  moon,  313 

observances,  to  be  sci  upulously 
practised,  367-368 

observances,  icwards  of,  368 

all  features  of  leligious,  derived 
from  the  Person,  370-371 

observance  of,  requited  of 
students  of  mystic  know- 
ledge, 377 

spiritual  significance  of  sacri- 
ficial, 398 

see  also  '  ceremony/  ( sacrifice  ' 
ceremony,  the  Rrijasuya,  84 

preparatory,  of  consecration, 
(Diksha),  124,  212,  229 

of  transmission  from  father  to 

son,  89-90,  318-320 
Chlndogya  Upanishad,    compo- 
site structure  of  the,  7 
chant,  glorification  of  the  Saman, 
79-80 


of  the  Sam  a -Veda  praised  and 

explained,  177 
analogies  of  the  fivefold,  191- 

192 
explanation  of  the   sevenfold, 

I93-I95 

see  also  '  Saman J 

character    deteimmative    factors 

in,  56 

possession  of  the  Brahma- 
world  requnes  uprightness 
of,  380 

chaiactcnstics,  the  Supreme  Pei- 
son  devoid  of,  359,  392, 
^09 

chariot,  the  body  as  vehicle  of 
the  soul  compaied  to  a,  351- 

352>  39s?  4M)  4*7?  4^2 
chastity,  266,  268,  272,  371,  374, 

378,  3^ 
chronological    giouping    of   the 

Upamshads,  70 
cognkion-mass,  the  cosmic  Soul 

a,  147 
the  soul  in  dreamless  sleep  is 

a,  392 
the  soul  in  the  'fourth    state 

is  not  a,  392 
concentration,  a  road  to  unity  with 

the  One,  68,  435 
details  regarding,  436,  440 
conception,  faculty  of,  (samkalpa), 
lor,    252-253,    264,    300, 
321,  339,  407 

conditions  of  the  soul,  see  '  states ' 

conduct,  one's  reincarnate  status 

determined  by  one's,  S4~57> 

140-141,    233,    303,    352, 

357,  369,  407,  4i7~4i& 

determines     one's     character, 

no,  140 
affects  not  the  real  self,  143- 

144,  362 

see  also  <  evil/  '  good  and  evil 
confusion  (sammoha),  441,  451 
conscience,    the    pantheist    not 
troubled  by,  61-62,  66,  143, 
289 
conscious  self  (vijnanatmari),  387 


0*9 


GENERAL   INDEX 


consciousness,  a  late  development 
in  water-  and  space-cosmo- 
logies, 10-12,  14 
subject-object,   transcended   m 
the    supreme    state    of  the 

SOUl,     46-48,     50,     IOI-I02, 

136-138,  147  (cf.  260,  428) 
cessation    of,   at    death,    101, 

139-140,  249 

indispensable  for  activity  and 
experience,  325-326,  431 

contemplation  (tarka\  347,  435 

contest,  for  supenonty,  of  the 
bodily  functions,  76-78,  90- 
91, 158-160,  227-228,  317- 
318  (cf.  322) 

of  the  gods   and    devils,    76, 
178-179 

Conti oiler,  the  Innci,  (antarya- 
min],  114-117,  28I1,  392 

correlation,  or  correspondence,  of 
things  cosmic  and  personal, 
24,  74,  102-103,  121-124, 
151-152,  157,  180,  183, 
184,  208-209,  238-239, 
267,  269,  294-295,  324- 

325,  365'>  376'2<  384 
of  the  sacrifice  and  the  lituigy 

with  life  and  the  world,  73, 

76,191-194,  195-199,  211- 

213,  225 
of  the  existential  and  the  in- 

telligential  elements,  327 
cosmic  egg,  11,  214-215,  451 
Cosmic  Person,  see  'Person' 
cosmography,  in 
cosmology,    9-13,    14,    18,    22, 

23,  74-76,  81-82,  118-119, 

151,214-215,256,  294-297 
cows,  gift  of,  92,  107,  128,  129, 

T3°>  *3X>  135,141,216,328 
creation,  see  f  cosmology  ' 
Creator,  the,  142,  350,  402,  404, 

407,  429 
Grace  of  the,  59^   350,  402, 

411 
cremation,  mentioned  or  alluded 

to>  24,  153,  157,  162-163, 

224,   232*,   2332,  2581,  365 


cryptic,  the  gods  said  to  be  fond 

of  the,  132,  298 
cuises,  efficacious,  foi  use  against 

a  rival,  169-170 
on  foes,  313,  314 
cycle  of  ti  ansmigration  (tathsara), 

57,  352,  410,  4*3,  441,447 


D 

date  and  chronological  ordei   of 

the  Upanishiids,  i,  6,  70 
daughtei,    instructions    to    those 

desiring  a,  1 7 1 

death,    dispeisal    of    the    bodily 
constituents  at,  24,  no,  365 

experiences  of  the  soul  uL  and 
after,  49-50,  56,  1.39-141, 
153,  162-163,  179,  224, 
245-246,  249,  303,  356-357 

the  possessor  of  mystic  know- 
ledge escapes  the  second,  76, 
87,  no,  in 

ceiemony  of  transmission  to 
one's  son  before1,  89-90, 
318-320 

the  enemy  of  the  bodily  func- 
tions, 91 

cessation  of  consciousness  at, 
101,  139-140,  249 

one  who  knows  the  Supreme 
passes  beyond,  112,  376, 
396,^398,  400 

a  question  about  life  after,  126 

a  pi ayer  in  expectation  of,  157, 

3  <>4-3  $  fi 

manner  of  the  sours  leaving 
the  body  at,  267,  278-279, 
361,  384  (cf.  297) 
the  knower   of  the    Supieme 

freed  from  fear  of,  390 
one  cuts  the  cords  of,  405 
Death,  sec  '  Mrityu,'  '  Yunia ' 
deeds,  see  '  acts ' 
delusion  (moha),  363,  395,  407, 

,420,  431,  455 
demigods,  sec  'Gandharvas' 
demiurges,  24,  406* 


GENERAL   INDEX 


desiielessness,  pantheistic  know- 
ledge leads  to,  66,  112 

essential  for  attaining  Brahma 
and  immoitality,  67-68, 
141,  360 

chaiacteristic  of  the  highest 
state  of  the  soul,  136 

needful  for  expenencing  bliss, 
138,  288-289 

a  lesult  of  knowledge  of  the 
Atman,  142 

fiees  from  iebnth,  375 

attainable  even  in  earth  life,  375 

leads  to  libeiation,  442 
desues,  the  knower  of  the  Atman 
may  have  unrestiicted,  64*, 
263,  293 

result  in  actions  and  in  con- 
sequent reincarnation,  67, 
140-141,  375 

obtained  by  those  possessing 
occult  knowledge,  80,  85- 
86,  158,  178,  180,  184,  227, 
256,  263-264,  268,  283, 

293>  3°°>  349>  375»  393 
fulfilled  thiough  hope,  258 
icalized  by  means  of  mental 

conception,  264 
Biahma  the  acme  of  all,  339 
fashioned  by  the  Peison,  357 
granted    by  the    Innei    Soul, 

357 
freedom  from,  set1  'desireless- 

ness; 

destmction  (z>ina±a),  364 
Deussen,  Professor  Paul,  quoted, 

2'1,  3~4;  <>4\  499.  5oi 
interpietations  of,  refcued  to, 

Si1,  3484 

devilb,  sec  'Asuras' 
devotee  (yogin\  432 
devotion  (&/*$&/)  to  God,  411 
devout  soul  (yuktatmaii),  376 
Dhatn,    the   Creator,    142,    172, 

350,  402,  404,  407,  429 
differentiation,  piogicssive,  of  the 

Supreme,  423-424 
diffused   breath,  see   'vvana9  in 

Skt.  Index 


digestion,  pait  of  a  univeisal  pio- 

cess,  152,  416 
the  file  of,  in  the  stomach,  435, 

439>  446 
likened    to    cosmic    sacrificial 

fires,  446 

disciple,  see  *  pupil ' 
discrimination  (sanktya),  410 
distinctions,    all,    supeiseded    in 

union    with    the    Supreme, 

136-137 

doctune,  reductions  on  imparting 
.    mystic,  167,  377,  411,  442 
false,    taught    to    the   Asuras, 

269,  456 

warning  against  false,  455-456 
Dogs,  the  Udgitha  of  the,  188- 

189 
dream,   sight  of  a  woman  in  a, 

a  sign  of  success,  230 
di earning  sleep,  as  a  state  of  the 

soul,  45,  46,  134-136,  270- 

27*>  38<5,  39i>458 
dieamless  sleep,  a  high  state  of 

the  soul,  45,  46,  48-49,  95, 

136-139,244,265,271,323, 

333~334,  3^6,  392,  458 
duality,  apparent,   of    the  world- 

giound,    35-37,    387,    425, 

434,  437~438 

necessaiy     for     subject-object 
consciousness,     46-48,    50, 

IOI-X02,  137-138,  I47J428 

Dupenon,  Anquetil,  translation 
of  the  Upanishads  by,  3, 
3771,  461,  464,  465,  493 

duty,  three  branches  of,  200 
peiformance  of  one's,  enjoined, 
421 

dwarf,  seated  in  the  middle  of 
the  body,  356 

dying  person,  bequest  and  trans- 
mission of  a,  to  his  son,  89- 
90,  318-320 
prayer  of  a,  157,  364-365 


eating,   foimulas   to  be  used  in 
connection  with,  430 


5** 


GENERAL   INDEX 


eclipse,  allusion  to  a  lunar,  273 
egg,   the   cosmic,    n,   214-215, 

45i 

ego,  illusory  natuie  of  the  sepa- 
rate, 50-51,  246,  376,  389 

egoism  (ahamkara),  387,  39 14, 
395.  407,  426,  441 

egress  from  the  body,  the  soul's 
point  of,  267,  278-279,  361, 
384  (cf.  297) 

election,   doctrine   of,    591,    328, 

35°»  376 
elemental  soul  (bhutdtman),  417- 

420,  430,  432 

elements  (bhuta),  394s,  418,  440 
the  five  gross,  301,  418 
the  ten  existential  and  the  ten 
intelligential,  324~325>  327, 
328 

emanation,  all  creation  an,  from 
the  Imperishable  Soul,  95, 
146,  367,  370 

emancipation,  see  'libeiation' 
enjoyer,  the  individual  soul  called 

the,  351,  395,  396 
equalizing  breath  (samdna),  125, 
208,    239,    383,    384,    386, 
416,  430,  446,  453 
essence  (rasa),  287,  423 
Eternal,  the,  396 
ethical  ideals,   influence    of   the 
doctrine  of  Karma  on,  53-56 
enjoined,  150 
influence  of   the    doctrine    of 

election  on,  328 
see  also  '  actions/  *  evil/  '  good 

and  evil1 
evil,  the  theory  of  salvation  from, 

58-66 

the  knower  freed  fiom,  60-6  r, 

144,    152,    157,    183,    223, 

234,    240,    273,    286,    312, 

321,334,  340,  374,  377,  38$ 

an   infection  from   the  devils, 

76-77,  178-179 
the  Supreme  Soul  not  sullied 

by,  8r,  357,  363 
does  not  come  to  the  gods,  90 
superseded  in  death,  134 


supeisedcd  in  di  cam  less  sleep, 

136,  267 
cannot  pencil  ate  the  Brahma- 

woild,  265 

abandonment  of,  requisite  foi 
knowledge  of  he  Soul,  350 
left  in  the  body  by  the  Brahnua- 

knowei,  286 
pi  events     attainment     of    the 

Atman,  353 

existence,    the  only    ut  tubule   of 

the  Supreme  Bem»,  97,  360 

existential  element  (bhuhj-mdtra), 

327,  328    _ 

experience,  the  Atman  has  a  dual 
natuie  for  the  sake  of  obtain- 
ing, 458 

expiration,  the   origin    of  sacred 
scripluies       atti  United       to 
divine,  r 00-10 1,  146,  445 
eye,  the  persons  in  the  right  and 
in  the  left,  132,  457 


F 

faith  (sraddha),    163,    178,   231, 
285,   34i,    3<>9»    37*,    377, 
378,  379,  3**9 
false,  the,  ciicumsciibed   by  the 

true,  151 

doctiine,  269,  456 
Biahma     chlferenliated    within 
himself  both  the   tine  and 
the,  287 
those  who  attain  the  Hrahma- 

\voild  eschew  what  is,  380 
father,  the  Creator  called  a,  86 
transmission  of  a,  to  his  son, 

89-90,  318-320 
a  son  aids  and  frees  his,  90, 

315' 

affectionate  greeting  of  a  son 

by  *>  3 1 S-316 
fathers,  world  of  the,  89,   108, 

^3,  233,   2<M»   359 
fear,  the  Atman    described    as 

experiencing,  81 
freedom  from,  as  the  acme  of 
achievement,  132 


GENERAL    INDEX 


the  knowci  of  the  bliss  of 
Biahma  is  fiec  from,  285, 
289 

the  basis  of  feailessness  and  of, 

287 

as  a  cosmic  pnnciplc,  288,  358 
fig-tiee,  ceiemonial  use  of  wood 

of  the,  167 
instmction  thiough  a  compan- 

son  of  fig  and,  247-248 
in  the  Brahma-woikl,  267 
the  eternal,  with  loots  above, 

358>  426 
file,  digestion  earned  on  by  the 

univeisal,  152,  416 
oblations  in  the,  164—165,  239 
the  pei son  in,  icveienced,  330 
used   as  a   symbol   of  imma- 
nence, 357,  396 
digestive,  435.  439>  44<S 
mystical    significance    of     the 
three    kinds    of    sacnfidal, 
445-446 
fhst  cause,  conjectures  legarding 

the,  394 

the  One  God  as,  409 
five-fiie  cloctnne,  the,  60,  234 
fivefold,  the  world  and  the  indi- 
vidual said  to  be,  86,  279 
food,   manifestations   of  Brahma 

as,  153,  284,  290,  292 
the  leciprocal  relations  of,  291- 

292 

piospeaty  of  a  givei  of,  292 
the  cieation   and   assimilation 

of,  296-297 
the  peison  in  the  moon  as  the 

soul  of,  329 
the  dhect  source  of  cieatures, 

380,  451 

formulas  connected  with,  430 
the  principle  of,  and  its  applica- 
tions, 430-434 
the  cycle  of,  through  the  sun, 

45* 

foreign  tiavcl,  prohibition  of,  78 
form  (riipa\  324 

material,  (tnurti\  296,  378,  396 

subtile,  (hngd),  396 


formulas,  special,  connected  with 

eating,  430 
the  sacrificial,  a  manifestation 

of  the  Loid,  435 

fouith,  or  supei  conscious,  state  of 
the  soul   (iuriya\    49,   392, 
393,  436,  458  (cf.  155,  156) 
freedom,  unlimited,  266,  267,  293 
from  desiie,  442 
fiom  evil,  see  'evil' 
fiom  soi  row,  rebnth,  etc.,  see 

'  libeiation  ' 

fuel,  bunging  of,  in  token  of  dis- 
cipleship,    218,    235,    268, 
270,271,302,333,369,378 
full-moon,  sacrifice  at,  87,  368 
night  of  the,  309 
ceremony,  313-314 
see  also  c  moon  ' 

functions,  contest  for  supeiionty 

among   the   bodily,    76-78, 

90-91,    158-160,   227-228, 

317-318  (cf.  322) 

charactenstics    of    six    bodily, 


G 
Gandhaivas,  74,  nt,  113,  199, 

413 

world  of  the,  138,  359 
Gayatii  metei,    the,    156,    207- 

208,  211,  452 
Gayatii    prayei,    the,    155-1  5  7, 

1  66,  405*,  427,  447 
ghee,   melted  butter,    164,    167, 
172,    223,    229,    309,    368, 
440,  450 

God  (dwa\  277,  381,  394,  395> 
39^  399»  4°°>  402-411,416 
mind  called  the  highest,  385 
meditation  the  means  of  be- 

holding, 396 
is  omnipresent,  399 
gods,  displacement  of  the  Vedic 

and  Brahmamc,  52-53 
contest  of  the  devils  with  the, 

76-78,  178-179 
evil  does  not  come  to  the,  90 


533 


GENERAL   INDEX 


the  world  of  the,  89,  108,  113, 
163 

breathe  along  with  bieatb,  284 
all  the,  worship  understanding 

as  Brahma,  286 
manifoldly  produced  from  the 

Person,  371 
worship    of    the,    peimissible, 

but  tempoiary  and  infeiior, 

422 
good  conduct,  an  equal  requisite 

with  knowledge,  61 
the  Brahma-woild  possessed  by 

those  of,  380 
good  and  evil,  the  distinction  of, 

meiely  veibal,  62,  251-252 
the   Brahma- woi Id   devoid    of, 

62,  265 
transcended  by  the  knower,  63, 

66,  143,234,289,  305,  321, 

374,  435 

expeiienced  in  waking  and  in 

dreaming  sleep,  135 
superseded  in  the  supreme  con- 
dition of  the  soul,  136-137 
not  attributable  to  the  self,  328 
the  Atman  supenor  to  distinc- 
tions of,  348 
by  tianquilhty  of  thought  one 

destioys,  436,  447 
see  also  '  acts,'  '  evil ' 
grace  of  the  Cieator,  350,  402, 

411 

doctrine  of  the,  591 
gradations,  upward,   to  Brahma, 

113,  138,  288-289,  3°4 
to  the  supreme,  supei  sensible 

Peison,  352,  359 
grain,  ten   varieties   of,  used    in 

ceremonial,  167 
grammar,  difficulties  of,  83',  I362 

note  on,  (bruyat\  I271 
grass,  sacnficial,  i642 
Great,  the,  epithet  of  the  Supreme, 

395,  400 
Greek  religion  and  philosophy,  i, 

9,  38,  52,  58,  60,  71 
gross  elements  (niaha-bhutd),  301, 
418 


H 
happiness,      impel  ishable,      how 

attained,  442 
Haia,    'Beaier,'    epithet    of    the 

soul,  396 

heart,  the,  95,  150,  208,  333,  458 

the  space  within  the,  95,  132, 

262-263,  278,437,440.441, 

457 
liberation   from   the    knots    of 

the,  262,  360,  377 
the    seciet  place  of  the,   354, 

37i,  375,  425 
the   Soul    seated  m   the,   361, 

402,  405,  446,  454 
the  lotus  of  the,  424-425 
he  who  is  in  the,  435,  454 
heat  (tejas\  74,  386 
heaven,  heavenly  woi  Id,  195,  265, 

283,  3°3'320>  3^8;369,  397, 

444 

Heaven-fathei  (dyaus  pilr ),  166 
Hegel,  quoted,  70 
henotheistic  tendency,  the  Indian, 

20 
hidden,  Biahma,  or  God,  said  to 

be,  356,  372,  396 
Himalaya  Mountains,  refened  to, 

119,  3r7,  338 

Hiranyagarbha,  the  Golden  Germ, 
13,  400,  404,406*,  429,454 
holy  places  (/////w),  274 
honey,  use  of,  in  ceiemoninl,  167 

the  sun  described  as,  203 
Honey-Doctrine,  the,  102-104 
Hopkins,  K.  Washburn,  <)\  54* 
horse-sacrifice,  73,  75,  IIT 
hunger,  aboriginal,  associated  with 

death,  74 

hymn  of  piaise,  a  pantheistic, 
422-423 

I 

'I  am/  the  inst_ utterance  of  the 
aboriginal  Atman,  81 

'I  am  Brahma/  83-84 

idealism,  the  later  and  dominant 
viewpoint  of  the  Upanishads, 
42-52,  71 


5*4 


GENERAL   INDEX 


the  ethics  of,  64 
ignorance  (avidya),  37,  140,  142, 

34<5>  363>  368~369^  39° 
a  warning  against,  455~45<5 
illusion,  64,  395,  396,  420 
the  doc  time  of,  37-39,  44,  404 
sepaiate   self-existence    of   the 

ego  merely  an,  50 
immanence,     univeisal,     of    the 
Cosmic  Soul,  21-22,  28,  34, 

82,   100,   102-103,  III-IT2, 

115-117,146,246-250,  287, 

357,396-397,402,403,  425 
immoitahty,  a  piayei  foi,  80 
pi eferable  to  wealth,  98, 1 45, 345 
liberation  fioni  desiie  requisite 

foi,  141,  360 
to  be  attained  thiough  mystic 

knowledge,  157,  318,   335, 

337,  359>  3<>i»377,  3S5>  4°° 

the    Bieathmg    Spint    as    the 

essence  and  souice  of,  321 
denizens  of  the   heaven-woild 

partake  of,  343 
the  quest  of,  leads  one  to  look 

within  the  self,  353 
attained  thiough  the  giace  of 

the  Supieme,  395 
Imperishable,  the,    12,   118-119, 
*47»  367>  (369);  37°>  372> 
37<*»  387>  395»t39<>>  405 
in-brcath,  see e prana  m  Skt.  Index 
incantation,  see  '  ceremonial ' 
incarnation,  human,  see  'leincar- 

nation ' 

incompiehensibility  of  the  Ulti- 
mate, 39-40,  335,  337,  360, 

405 

independence  (svdtantrya),  437 
Indha,  131,  132,  457 
indifference  to  the  world,    112, 

369,  412 

individual,  the  living,  (fiwi),  436 
individual  soul,  see  v  soul ' 
individuality,  a  veil  of  appearance 

over  the  Ultimate  Real,  34, 

92 
overcome  in  the  Supreme,  50- 

51,  376,  389 


produced    from    the    piimeval 
Imperishable,  242,  367 

a  pioduct  of  space,  273 

the  possessor  of  knowledge  is 

fieed  fiom,  376 

individuation,  piogiessive,  of  the 
Supieme,  262,  424 

space  the  principle  of,  273 
Indra,    8.j,    96,    105,    120,   121, 
131,    172,    199,    200,    205, 
268-273,    275,     277,    288, 

3°*,    3°f»  3*i>    313,    3*4*, 
315,    320-322,    330,    334, 

338,    339.    358'    38 12,  382, 

423,  429,  446,  453,  45<5 
Indra,  a  name  for  the  individual 

soul,  278,  298,  457 
Indragopa  beetle,  97 
Indu,  the  moon,  429 
infinite,  Biahma  as  the,  283 

the  soul  is,  396 

inherent  natme  (mz^/wv/),  8,  408 
mitiatoij'  rite  (dik\a),    124,   212, 

229,  370 
Inner  Controllci,  the,    114-117, 

28T1,  392 
Innei  Soul,  the,  357,  361,  370, 

371,  409,  424 
inscrutability  ol  Biahma,  paiadox 

of  the,  336~337 
inspiration,  invocation  of  Savilri 

for,  1 66,  397,  428 
of  the  Hindu  scriptures,  100- 

1 01,  146,  445 
instmction,  lestnciions  on  impart- 

ing  mystic,  167,   207,   377, 

411,  442 
bringing  ol   fuel  as   token  of 

a  desire  foi,  218,  235,  268, 

270,271,302,333,369,  378 
necessaiy  foi  knowledge  of  the 

Soul,  347 
the  Soul  not  to  be  attained  by, 

350,  376 
intellect  (buddht),    8,    351,    352, 

353,  3<>0>  387>39*4, 395}426 
intelligence  (prajfia),  301,   305, 

3°7>    S1^    324>    325-326; 
3 go;  (caitanya),  452 


GENERAL   INDEX 


intelligent  ial     element     ( prajna- 

matra],  327,  328 
intelligential  self,  soul,  (prajnat- 

man\  318,   321,    322,  328, 

334  (cf.  136) 
intoxication,  the  delusion  of  life 

likened  to,  420 
invocation,  see  c  prayer ' 
irresponsibility,   apparent  ethical, 

328 

Isa  Upanishad,  name  of  the,  3621 
Isana,  Lord,  84,  404,  429,  454 

J 
Janaka,  king,  107,  127-133,  156, 

328 
Jatavedas,  epithet  of  Agni,  338, 

344s 
Job,  Book  of,  a  parallel  idea  in 

the,  I261 
joy.  see  '  bliss  ' 
jugglery,  the  illusion  of  life  likened 

to,  420 

K 

Kant,   Immanuel,   idea  of  auto- 
nomy   in    the    Upanishads 
compared  with  that  of,  641 
Kapila,  the  Sankhya  philosopher, 

4o62 
karma,     fiuit    of    action,    alone 

survives  aftei  death,  6,  no 
the  doctrine  of,  54-57,    140- 

141,  369 

not  publicly  discussed,  no 
determines    one's    reincarnate 
status,  233,  357,  407,  417- 
418 
does  not  adhere  to  one  free 

from  attachment,  362 
a  vision  of  the  Soul  leads  to 

cessation  of,  373 
the  soul  fettered  by  its,  420 
Katha   Upanishad,    elements    of 

Sankhya  doctrine  in  the,  8 
source  of  the  dramatic  setting 

of  the,  34I1 
Kaushitaki,  182,  307,  311 


Kaushitaki  Upanibhacl,  two  pub- 
lished recensions  of  the,  3021 

Kena  Upanishad,  two  distinct 
parts  combined  in  the,  52- 

S3»  337s 
explanation  of  the  name  of  the, 

3351 

Ketu,    the    Di agon's    Tail    (de- 
scending lunar  node),  454 
knots  of  the  hcait,  262,  360,  377 
knowledge,     mystic,     supersedes 
mere  worship  and  sacrifice, 
53,  82,  83-84,  119 
rend eis  woiship  and   sacufice 

efficacious,  54,  So,  239 
overcomes  Kaima  and  rebiith, 

5<>,  379>  395,  39<> 
influences     one's     icincarnate 

status,  56,  303,  357 
is  efficacious,   58-60,  85,    86, 

88,  90,   91,   97,    151,    167, 

1 80,    283,    291,    307,  317, 

377 
fiees   fiom  evil,   60-64,    143- 

144,    152,    157,    223,    234, 

239-240,  286,321,388,435 
the  Soul  the  supicmc  object  of, 

100,  396 
is  the   key  to  all  knowledge, 

100,  114,  146,  150,  240 
leads  to  immortality,  142,  267, 

353>  4oo 
leads  to  the  Biahma-woild,  163, 

224,  232-233,  304^307 
lestrictions  on  impaitmg,   167, 

207,  377>  4**>  442 
procures  fulfilment  of  desires, 

178,  180,184,227,  256,  293 
benefits  of  possessing,  286 
prevents  injury  fiom  any  mis- 
deed, 321 

the  basis  of  superiority,  339 
obtainable  only   by  the  elect, 

35°»  376 
fiecs  from  all  fetters,  359,  395, 

396>  399)  447 
two  degiees  of,  366 
a    competent    teacher    to    be 

sought  for,  369 


GENERAL  INDEX 


leads  to  union   with  Brahma, 

395 

contained   in    all    the    Upani- 

shads,  414 
a     means     of     apprehending 

Brahma,  421 
does    not   supersede    religious 

forms,  421 
hindrances  to  acquiring,  455- 

456 
imparted   by  a  Kshatiiya,   see 

'  Kshati  iya  ' 
knowledge-mass  (vijndna-ghana)^ 

101 

Krishna,  363* 

Kshatiiya,  a  Brahman  instructed 
in  mystic  knowledge  by  a, 
16,   26,    54,    92,    94,   185', 
231,  234-240,  333 
rebirth  as  a,  55,  233 
relative  superiority  of  Biahman 

and,  84 

metaphysical  knowledge  the 
reason  for  ruler  ship  of  the, 
231 

Kubeia,  god  of  wealth,  210* 
Kutsayana's    Hymn    of    Praise, 
422-423 

L 

Lanman,  C.  R.,  tianslated  pas- 
sages fiom  the  Upanishads,  4 
law  (dharma),  84,  91,  103,  456 
leavings   of  food,    impure,    186, 

240,  430 

liberation,  complete,  from  death 

and  rebirth,    56,    107-108, 

141,163,274,376,395,410 

from  the  unreal,  62,  71,  80 

from   sorrow,  251,  374,  377, 

402,  403 
from   the   knots  of  the  heart, 

262,  360,  377 
from  the  body,  267,  278-279, 


attained  through  knowledge  of 
the  Supreme,  359,  395,  399, 
407,  43<5 


relmquishment  of  desires    re- 
quisite for,  442,  447 
the  mind   the    instmment   for 

obtaining,  447-448 
license,  unlimited,  apparently  ac- 
corded to  the  possessor  of 
knowledge,  60-6  r,  143-144, 
157,  239-240,  321 
life   (bieath),    Brahma    as,     153, 

284-285,  290 
the  sun  as  the  source  of  uni- 

vcisal,  379 

a  hymn  to  universal,  381-382 
see  also  ' prana '  in  Skt.  Index 
light,   the  Supreme  as   the   self- 
luminous  cosmic,  209,  358, 

373,  410,  449-450 
light-Bj  ahma,  the,  450 
lightning,    222,    231,    233,    242, 

330,  339,  450,  457 
line  of  tradition  (vamsd),  7,  105- 

106,    148-149.    167,     174- 

176,  207,  274,  366 
liquor-drinking,  condemnation  of, 

234 

literatuie,   mention  of  woiks   of 
sacred,  100-101,  127,  146, 
203-204,     250-251,     254, 
367,  445,  446 
see  also  ( Vedas ' 

lituigy,  refeiences  to  the,  152, 
154,  165,  177-178,  180, 
181,  182,  187-200,  201- 
202,  210-213,  224-225, 
280,  305 

longevity,  the  possessor  of  know- 
ledge attains,  195-198 
desired,  330,  331,  332,  362 
spurned,  345 
see  also  i  old  age ' 
lord,  epithet  of  the  cosmic  and 
individual    person     in    the 
heart,  143,  152 
epithet  of  the  soul  in  dreamless 

sleep,  392 
Lord,  designation  of  the  Supieme, 

374,  395.   4oo,    402,  403, 
404,  406,  409,  429,  454 

lotus-flower,  as  a  symbol,  262-263 


GENERAL   INDEX 


lotus-leaf,  223,  418 
lotus  of  the  heart,  424-425 
lunar  world,  lebirth  of  souls  that 
go  to  the,  379 

M 
macrocosm,  coi relation   between 

microcosm  and,  23-24 
as  a  person,  see  '  Person ' 
Maghavan,  epithet  of  Indra,  315, 

.ss8 

magic  (may a,  illusion),  projection 
of  the  manifold  woild  charac- 
terized ass  37-38,  105,  404 

Maitri,  teacher,  414,  422s 

Maitii  Upamshad,  Sankhya  influ- 
ence in  the,  9 

man,  comparison  of,  with  a  tiee, 
126 

manifest  and  unmanifest,  395,  431 

Mami,  207,  274 

rnaik,  the  Supreme  devoid  of 
eveiy  characteiistic,  359, 

392,  409 

Brahma  to   be   penetrated  as 

target  or,  372 
Marut,  443 

Maruts,  the,  84,  206,  453 
MatariSvan,  epithet  of  Vayu,  338, 

362,  382 
material  form  (inurh\  296,  378, 

396 
mattei,  primaiy,  (pradhdna),  396, 

409,  410,  430-431 
Ma}' a,  the  doctiine  of,  37-38,  404, 

499 

meditation,  45,  254 

a  means  of  apprehending  and 
attaining  unity  with  the  One, 

373t>  394,  396,  421,  435 
cessation  of  thought  lequisite 

for,  436 
the  use  of  Om  in,  437,  438, 

457 

mendicant,  religious,  (pravrajva), 
440 

metempsychosis,  see  'reincarna- 
tion' 


mind,  the  agent  in  all  conscious 

expeiience,  87 
a  self  consisting  of,  285 
Brahma  as,  290 
likened  to  the  icins  of  a  clunot- 

dnvei,  351,  352 
control  oi  the,  as  a  means  of 

obtaining  iclcase,  359-360, 

442-443>  447-4-J8 
produced    fiom    the    supreme 

Pei  son,  370 
during  sleep  all  sense-functions 

are  unified  in  the,  385 
see  also  '  manas  '  in  Ski.  Index 
Mitra,  275,  282,  453 
monism,  fust  indications  of,  i  ;$ 
the  Vedic  and  Biahmanic  (i>ods 

superseded  by,  52—53 
Monkey-doc  tune,    the    so-called, 

of  salvation  by  woiks,  350' 
moon,  woiship  of  the,  87,  ,312- 

314.  3<>8 
night  of  the  new  and  of  the 

full,  89,  309 
the,  as  the  dooi  of  the  heavenly 

woild,  303 
negative    aspect    o(     cieation 

exemplified  in  the,  378 
the  woild  of  the,  388  ' 
comprehended   in  the  panthe- 

istic Being,  403,  423 
moial     distinctions,     set'     *  evil/ 

'  good  and  evil  ' 
mothei,  a  pupil  directed  to  honor 

his,  281 

Mrityu,   Death,    24,   74-76,    84, 
200,    272,    288,    395,    332 
358 
Muller,  F,  Max,  quoted,  ix,   2,  6, 

462,  480 
Muller,    Julius,    theologian,    ac- 

cepted reincarnation,  55 
Mundaka  Upanishad,  explanation 

of  the  name  of  the,  377'' 
Mundaka-vow,  377 
mystic   docUine,   icstrictious    on 
imparting,    167,    207,    377, 


528 


see  also  'upani&ad*  \\\  Skt,  Index 


GENERAL  INDEX 


mystic  utterances  (vvahrti},  278, 
425 

N 

Naciketas,    341-348,    351,    353, 

S^r,  456 

Nacikelas-fiie,  344,  347,  351 
name  and  foim,  see  'individuality' 
name-giving  ceiemony,  173 
Narayana,  Son  of  Man,  429,  454 
Natuie  (pralrti),   8,   354 \  396, 

4°33>    4°4»    418,   430,   431, 

442 
negatives,  the  Supreme  described 

by,    39-40,    97»    n8,    125, 

132,  143,  147,  353,  367 
the   highest  condition   of   the 

soul  explained  by,  392 
new  moon,  sacrifice  at,  87,  368 
night  of  the,  89,  309 
worship  of  the,  3 1 2 
see  also  l  moon ' 
nominalism,  240-242 
Non-being,  as  aboiigmal  entity, 

11-12,  214,  241,  287 
included  in  the  Ultimate,  372, 

3Sr,  386 

non-duality,  see  (  unity  ' 
non-human,  a  Person  who  is,  224, 

233 

noumenal,     distinction    between 
the    phenomenal    and    the, 

34~37 

Nyagrodha  (fig)  tree,  248 
Nyaya  doctrines,  the  Upanishads 
cited  in  support  of,  2 


O 

object  (vhqya\  444 

ocean,  an,  epithet  of  one  whose 

world  is  Biahma,  138 
a  symbol  of  meiging  of  indi- 
viduality, 246,  376,  389 
drying  up  of  a  great,  413 
of  creatures,  embodied  Time  is 
the  great,  434 


old    age,    longing    to    escape   a 

miseiable,  273 
not  to  be  feaied  m  the  heavenly 

world,  343 
avoided    by    the    piactiser   of 

Yoga,  398 

attainment  of,  sec  '  longevity ' 
Om,  mystic  syllable,  piaise  of  the 

properties  of,  177-178,  181- 

182,  201,  279-280,  426 
identified  with   Biahma,    279, 

349>  387.  39r>  437^  43$ 
value  of  knowledge  of,   348- 

349 

use  of,  in  meditation,  372,  386- 

38?»  39.6»  437-439.  44*,  457 

analyzed  into  Us  thiee  elements, 

388,  425,  426 
explanation  of  the  symbolism 

°f>  39*-393>  425~42<5 
identified  with  the  Udgitha,  425 

omnipotent,  the  Lord  chaiac- 
teiized  as,  395 

omnipresent,  the  Imperishable 
desciibed  as,  367 

omniscient,  the  great  Soul  de- 
scribed as,  367,  373,  392 

One  God,  121,  217,  396,  400, 
406-411 

one  loid  (pafi)  of  the  gods,  368 

opposites,  pairs  of,  (dvandva), 
417,  418,  442 

01  deal  of  the  heated  ax,  250 

organs  of  action  and  of  percep- 
tion, 391 «,  394>! 

Ongen,  the  doctiinc  of  rebirth 
accepted  by,  55 

origin  (sambhava)^  364 

conjectuicsasto  the  world's,  to 

out-breath  (apand),  125,  180, 
208,  238,  278,  284,  356, 
371,  383,  384,  385,  416 

outcast  (candala\  233,  240 

outer  Soul  (bahir-dtman\  424 

overlordship,    the    possessor    of 

knowledge  attains,  78 
of  the  Atman,  104,   143,  152, 

424 
prayer  for,  166,  229 


529 


M  m 


GENERAL   INDEX 


Pali,  ceitain  word-foims  seem  to 

show  the  influence  of,  6-7 
pantheism,  in  the  Upanishads,  2, 

9,  22,  31,   71 

popular  poly  theistic  belief  supei  - 
seded  and  reinterpreted  by, 
15,  53>  8s>  83-84,119-121 

pantheistic  conception  of  the 
Supieme,  98-102,  144-147, 
209-210,  246-250,  300- 
301,  399,  403,  423 

paradox,  the,  of  the  contraneties 
in  the  Atman,  32,  210,  362- 

363,  375 

of  the  One  and  the  many,  34, 

35-36,  37 
of  the    unapprehendable    Ap- 

piehender,  119 

of  the  antitheses  in  Brahma,  287 
of  the  inscmtabihty  of  Biahma, 

335-337?  363 

Paijanya,  84,  96,  208,  239,  381 
panot,  the  green,  with  led  eyes, 

(immanence),  403 
paiturition,  ceiemonial  connected 

with,  172-174 
passion  (raga\  369 
path  of  the  soul  after  death,  1 40- 

142,161,163,224,232-233, 

303-3°5>  376>  379*  443-444 
Paulkasa,  caste-designation,  136 

peacefulness  (nirvrtatvd),  437 
people,  the,  (w/)/84,  982,  273 
perception,  organs  of,  (buddhln- 

dnya\  391*,  394" 
perfected   soul    (krtdtman),    273, 

375,  376 

person,  the  woild-giound  con- 
ceived to  be  an  enoimous, 

10,  23,  294 

the  individual  human,  283 
of  the  measure  of  a  thumb, 

the,  355>  36l>  4oi,  407,452 
Pei son,  the  cosmic,  23,  51,  81, 
87,  97,  102-104,  157,  208, 
224>  233,  352,   3542,  359, 
7J,    375, 


376,  388,   389,   400,    401- 

402,  4°.y>  4ir>»  4u)--\  2°> 

422,  445.  41() 
in  the  sun,  the,  97,  183,  42  j, 

449 

pessimistic  views,  413,  419 
phenomenal,  distinction  between 

the  noumonal  and  the,  34-37 
Pippalada,   378,   381,   383,  385, 

387,  3«8<  ,190 

Plato,  views  of,  on  lebiith,  rjr; 
pleasuic,  the  naluie  of,  260 
Plenum,  a,  45,  47,  260,  330 
plutation  of  vowoN,  201  ! 
pole-star,  deviation  of  the,  4  13 
polytheism,      pantheistic      belief 
supeiscdes  and  lemtcrpiets, 
15*  53,  82.  83-84,  1  19-121 
powei,  divine,  (,w/X'/V),  402,  409 
Piajapati,  T.oid  of  Ci  cation,  i(-;, 

76,     88-89,     <)0,     I  2O,     121, 

i  HO,    if,  i,    16^    K)8,    172, 

189,  I(;9,  200,  201,  22(5, 
227,  268-27.J,  ^OI,  30,n(, 

313,  ."5M,  3ir>i  ?>;}->  378, 
379,  3^0,  382,  ,j88',  403, 
415,  423,  427,  429,  434, 

435^142,4^5,  -<K>flf)',  <5'1 

Piajapati-woihl,  138 

Pialq-iti,    Natiue,    8,    ,i54:t,    396, 
403^,404,  418,  4,  )0,  -131,^142 

Pi  ana,  the  doctiine  o(,  ,"507-309, 

320-328 
sec  also  *  pnltia*  in  Ski.  Index 

Pianagnihotia  sacrifice,  377* 

PiaSna  Upamshacl,  name  of  the 
3731 

piaycr  (Rahman),  14,  79,  92,  96, 


for  illumination  and  libemlion, 

3o\  Bo 
the    (Snyalil,     ifi.rf-if,?,    i(56, 

4058,  427,  447 
to  Agni,   for    piosperity    and 

aloofness  from  sin,  157,  365 
for  the  attainment  of  a  wish, 

163,  309 
for  the  attainment  of  gieatness, 

166,  229-230 


53° 


GENERAL    INDEX 


in    connection    with    prociea- 
tion    and    paituntion,    169, 

172-173,  3*4 

for  escaping  miseiable  old  age, 

273 

to  vaiious  gods,  275 

a  teachei's,  277-278 

foi  \vinmng  affection,  310 

to  the  sun,  foi  the  lemoval  of 

sin,  311-312 
to   the   moon,    for  piospeiity, 

312-314 

to  Savitn,  foi  mspiution,  397 
to  Rudia,  foi  favor,  400 
pieccpts  to  a  student,  281-282 
priesthood   (Irahmaii),    98,    351, 

381 
piimaiy  matter  (pradhaiui),  396, 

409,  410,  430 
prisoner,  the  ietteied  soul  likened 

to  a,  420 
proci cation,   cosmic  analogy  of, 

10,  14,  25-26,  81,  85-86 
rites  connected  with,  168-172, 

3T4 

progiesbive  definition,  the  nature 

of    Biahma    explained    by, 

127-131,     250-262,    290- 

29j,  328-332 
the  Atman  explained  by,  235- 

238,  268-273 
projection,  imaginative,  of  objects 

by  the  individual,  4  3-4  4,  T  34 
pronunciation,  200,  458 
pupil,  a  foi  mal  request  to  become 

a,  162 
mystic  teaching  to  be  imparted 

only  to  a  son  or  a,  167,  207, 

411,  442 
bringing  of  fuel  as  a  token  of 

becoming  a,  218,  235,  268, 

270,  271,302,  333,  369,378 
precepts  to  a,  281-282 
purpose  (&ratu),  r  57, 209, 300, 365 
Puiusha,  see  *  Pei  son ' 
Pufva-mimarhsa     doctrines,    the 

Upanishads  cited  in  support 

of,  2 
Fushan,  84,  157,  364,  449 


Q 

qualities,  the  pantheistic  Being 
desciibed  as  containing  all, 
32-33,  408 

Qualities,  the  three,  (gitna),  9, 
3942,  403',  407,  418,  419- 
-120,  423,  431,432,443,453 

quaiteis,  the,  of  heaven,  123-125, 

2H,  399 
of  Biahina,  219-221.  391 

R 

Rclhu,thc  Di  agon's  Head  (ascend- 
ing lunai  node),  273,  454 
Raja  buy  a  ceremony,  ft  4 
Rakbhasas,  ogres,  413,  454,  455 
lazor,  simile  of  a,  82,  tn,  334 

353 

leal  (actual),  the  quest  of  the,  30 
the  Immortal  veiled  by  the,  92 
one  phase  of  the  twofold  Biahma 

is  the,  97,  287,  425 
in  sleep  one   sees    the   unical 

and  the,  386 
Real,  the,  268 

of  the  leal,  18,  95,  445 
death  is  absorption  into,  50 
Brahma  as,  151,  265 
Svetakctu  instiucted  regaiding, 

246-250 
a  golden  vessel  covers  the  face 

of,  364,  449 
one  should  devote  oneself   to 

the,  442 

the  Eternal,  449 

realism,   the    earlier    philosophic 
position  of  the  Upanishads, 
32,  gi,  68l 
later  rejected,  33,  42 
ethics  of_epistemological,  64 
reality,  the  Atman  the  inner  under- 
lying, 1 8,  246-250 
the  idealistic  conception  of,  35 
rebhth,  see  'reincarnation' 
Regnaud,  Paul,  quoted,  4 
regressus  to  the  ultimate  reality, 
16,  TI3-H4, 119-121,  185- 
186 


531 


M  m  a 


GENERAL   INDEX 


icincai nation,    the    doctune    of, 

54-56,  66-67 
mention   of,   m    the    Atharva- 

Veda,  54,  379* 
the  cycle  of,  (sains  ar  a),  57,  352, 

410,  413,  441,  447 
one's   actions  the  detei  mining 

factoi  in,  140-141,  233,  352, 

357>  3<59>  407.  4i7-4i8 
the  couise  of  the  soul  in,  160- 

163,    230-233,    299,    302- 

3°3,  342 

in  animal  form,  163,  233,  303 
teiminated     by     metaphysical 

knowledge,   163,    224,   375, 

379,  395>  39^ 

transcended  upon  reaching  the 
Brahma-world,  224,  2742 
(cf.  387-388) 

due  to  heedlessness  and  ignor- 
ance, 346,  352,  355,  369 

according  to  one's  knowledge, 

357,  359 
sacnficial  observances  do   not 

terminate,  368-369 
due  to  one's  thoughts  and  de- 
sires, 369,  375,  383,  384 

release,  see  '  liberation ' 

renunciation,  112,  362,  376,  432 

responsibility,  individual  ethical, 
denied,  328 

restrictions  on  imparting  mystic 
knowledge,  167,  207,  377, 
411,  442 

levelation  of  the  Supieme,  the 
elect  obtain  a,  gp1,  349~35°; 
376 

Rig  (re),  Rig  verses,  see  '  Rig- 
Veda' 

right,  the,  (rta\  275,  280,  356 

Rig-Veda,  Rig  veises,  75,  88, 
too,  127,  146,  155,  177, 
181,  I831,  203,  205,  211, 
225,  250,  251,  254,  285, 

2992>  3°5,  3"»  3*3>  367» 
37o,  381,  388,  403,  404, 
426,  445,  446 

rite,  see  'ceremonial/  'ceiemony' 
nvahy,  the,  of  the  bodily  func- 


tions,  76-78,   90-91,    158- 

160,  227-228,  3i7"3l8  (cf- 

322) 
of    the   gods    and    devils,    76, 

178-179 

livals,  lemoval  of  hateful,  293 
nveis,  symbols  ol  as  yet  unmeiged 

individuality,  246,  376,  389 
Roy,  Rammohun,   fust  tianslatoi 

of  Upamsluuls  into  English, 

3,461-462 
Royce,  Josiah,  expounded  Upam- 

shadic  philosoph}',  j 
Rudia,   84,    96'    382,    399~4°°r 

404,    405-406,    422,    42,1, 

426,  428,429,  4jo,  454 
Rudias,  the,  84,   120,  201,  202, 

205,  212,  453 


S 

sacred  tin  cad,  the  cailicst  icfci- 

encc  to  the,  312' 

sacnfice,  metaphysical  knowledge 
supeisedes,  52-54,  82,  87, 
368-369 

the  Agmhotia,    54,    238  240, 
310,  368,  448,  450,  45 1 

the  ASvumcclhn.   (hoise-),    73, 
75-76,  in 

con  elated  with    life    and   the 
world,  73,  211-213,  225 

pei formed    by     the    piimeval 
being,  75 

at  new  anil  lull  moon,  87,  368 

special     efficacy     of     various 
fcatuies  of  the,  107   109 

the  Vajapeya,  168 

importance  ol  piopei  peifoun- 
ance  of,  224-225,  368 

study  of  sacred  knowledge  re- 
garded as,  266 

does  not  teiminate  reincarna- 
tion, 368-369 

the  Prfinagmhotra,  377* 

bright    half   of   the    lunation 
chosen  by  seers  for,  380 

inspiration  attained  at  the,  398 

the  Shodaiin,  450 


532 


GENERAL   INDEX 


see    also    '  ceiemony/    '  cere- 

monial/ '  liturgy  ' 
sacuficial  flies,  76,  222,  231-232, 

351.  385,  445~44<> 
Sadhyas,  the,  206,  371,  ^53 
sages,  397 
salt,    simile   of  the    solution   of, 

101,  248,  450,  457 
simile  of  a  mass  of,  147 
salvation,     metaphysical     know- 

ledge the  key  to,  53 
by  divine  giace,  59',  350,  402 
a  piayer  to  Indra  foi,  277 
gained  thiough   vision   of  the 

Atman,  373 
see  also  '  libeiation' 
Saman,  Chant,  79,  92,  154,  180- 
186,     189-199,     201-202, 
3°5>  3I[;  370;  381,  388 
Sama-Vcda,  the,  75,  79,  88,  100, 

'27,    146,    155^    i?7,    18*, 
i83l,   203-204,    205,    211, 
225,    250,    251,    254,   285, 
367,  426,  445,  446 
Sambhu,  the  Beneficent,  429,  454 
Samiaj,  Sovereign,  429 
Sandilya-ductnne,  sop1,  210 
Sankaia,  explanations  by,  38,  55, 
74*,    74B,   189',  2o92,   2io4, 

2263,   2262,   2371,   262*,    262B, 

2811,  281-,  297',  3441,  3484, 

3591,  3<>o4,  3<5°0;  377';  3§22, 

391";  391* 

a  comment  of,  quoted,  822 
tcxt-icadmgs    of,    266',    287^, 

3001,  3o6'2,  39  5y 
Bohtlingk's   estimate   of,  474, 

476 
Saukhya  philosophy,  the  Upani- 

shads  cited  in  support  of,  2 
traces   of,  in  the  Upamshads, 


J;j;, 
the   Svet.   and   Maitii   Upani- 

shads  pervaded  by,  8-9 
the  theory  of  food  according 

to,  43°~43r 
Sastri,  Punisher,  or  Commandei, 

"or  Teacher,  429,  454 
Satapatha  Biahmana,  6,  54 


satire,  a,  on  the  priests  (?),  188- 

189 
Savitri,  166,  171,  189,  397,  398, 

405,    427,    428,    429,    430, 

4_34,  447 
Savitil  prayei  (Gayatii),  156,  166, 

405";  427;  447 
Schopenhauei,  Arthur,  eulogy  of 

the  Upanishads  by,  3 
scriptures   (sas/ra),  divine  oiigin 

of  the  Hindu,  100-101,  146, 

445  , 

known  even  by  Sudras,  455 
false   doctnnes   subversive   of, 

456 
secret  place  [of  the  heart],  the, 

35*;  354;  371,  375;  425 

see  also  'he ait5 
seeing  God,  meditation  the  means 

of,  396 
seer,    glonous  benefits   accruing 

to  a,  262,  376,  458 
self,    Atman-teaching    misunder- 
stood as  glorification  of  the, 
65,  269 

the,  a  cieator  in  sleep,  134 
a,  consisting  of  breath,  284 
a,  consisting  of  mind,  285 
a,  consisting  of  understanding, 

285,  376 
the  bodily,  (sanrafman),  285, 

334 

a,  consisting  of  bliss,  286,  289, 

293;  392 

the  intelligential,  (prajnatmaii), 
318,  321,  322,  328,  334 

the  understanding-,  (JHana 
a/man),  352 

thetianquil,  (Santa  fitmari),  3^3 
(cf.  423) 

the    conscious,   (vijnanatmaii), 

387 

the  Eternal  present  in  the,  396 
the     elemental,     (bhutalmatfy 

417-420,  430,  432 
sec  also  '  soul ' 

Self,  the  cosmic,  see  '  Aiman  ' 
self-conceit  (abhimana\iva§)  415, 
418,  440 


533 


GENERAL   INDEX 


self-consciousness,  illusonness  of, 

5°>  3954 
meiging  of,  m   the    Supieme, 


389 
the  first  warder  of  the  dooi  to 

Biahma,  440-441 
Self-existent,    the,    (svqyam&hu), 

106,  149,  176,  353,  363 
selfishness,  the  doctrine  of  the  Self 

misunderstood  as,  65,  269 
self-knowledge  (atmavidyd),  397 
self-power  (atmasakti),  394 
self-rule  (svdrdjya),  64',  279 
sense-organs,  sense-powers  (deva\ 

306,    323,    334;    35^,    362> 

375,  376,  387,  397 
senses,    outwaid  activity   of  the, 

restrained  in  sleep,  95 
the  soul  as  controllei   of  the, 

351-352,  444 

the  mind  higher  than  the,  352, 

359 

the  consciousness  diiected  out- 
ward by  the,  353 

the  pervading  Soul  the  agent 
in  all  the,  354 

cessation  of  the  activity  of  the, 

359;  443 

cieated  by    the    maciocosmic 

Person,  370,  389 
man's   thought    is    interwoven 

with  the,  375 
unified  in   the  mind  in  sleep 

and  in  death,  384,  385 
as  countei  spokes  in  the  analogy 

of  the  wheel,  394° 
serene  on<%   the,  epithet  of  the 

soul,  265,  272,  414 
shadow,  embodiment  of  the  soul 

likened  to   projection  of  a, 

3^3 
sickness,  the  true  seer  free  from, 

262,  398,  458 
sight,  as  symbol  of  truth,  38, 129, 

155 

sin,  the  enlightened  soul  eman- 
cipated fiom,  60-61,  144, 
152,  183,  223,  234,  240, 


273,    280,    321,    ,534,    340, 

377,  338 
prayer  for  freedom  fiom,  157, 

365 

the    kno\\ei    of    the    bliss   of 
Biahma    fiee    from    self-ic- 
proach  for,  289 
adoiation   of  the   sun   for  ie- 

moval  of,  31 1-312 
see  aho  c evil' 
sipping,    ceremonial,    r66,    228 

230,  312,  430 
Siva  sects,  the  latei ,  7 
sixteen  parts,  Piajiipati  has,  88-89 
a  pei son  is  composed  of,  244, 

389 
Skancla,    the    tcachei     compaiccl 

with,  262 

slayer,  the,  shns  not,  349 
sleep,  dieamin#,  as  a  state  of  the 

soul,  46,  4(>,  134   '3^  27°- 

27 i,  386>  39 !^  4f>8 

di cainlcss,  a  lu#h  state  of  the 
soul,  45,  46,  48-49,  95, 
136-139,  244,  1*65,  271, 
323»  333-3341  3$^  302,  458 

tianscentls  the  oidmaiy  waking 
state,  64,  95,  '34,  **  d  -72 

the  condition  of  a  poison  in, 

38S-3«6 
snake-skin,  simile  ol  a,  141,  388 

sniff-kiss,  3T52 
solipsism,  297" 

solution  of  salt,  immanence  ex- 
plained by  the,  101,  248, 

•15°»  457 

Soina  (King  Somut),  79,  84,  95, 
[24,  162,  163,  165,  199, 
206,  231,  232,  233,  313, 

329>    333^   370,   37*.   43*" 
433,  433,  449,  450,,  452 
Soma-hbations,   201,   202,    211 

2T2,  398 

son,  ceremony  of  tiansmissiou  to 

a,  89-90,  318-320 
a  father  aided  by  ins,  90,  315"' 
mystic  knowledge  may  be  im- 
parted to  a,  167,  207,  411, 
442 


534 


GENERAL   INDEX 


a  fathers  greeting  to  his, 
316 


Son  of  Man,  Naiayana,  429,  454 
sonow,  the  soul  in  deep  sleep  is 

without,  136 
libeiation  from,  251,  374,  377, 

402,  403 
soul,  the  individual,  a  clue  to  the 

umveisal  Soul,  24-25,  83 
designated  as  hamsa,  44%  134, 

*35>  395,  402 

to  be  identified  with  the  uni- 
vcisal    Soul,    83-84,     iii- 

112,       II4-IJ7,       237,      246, 

247,248,249,  250,  306,  354 
goes  into  space  at  death,  no 
as  light  of  the  personality,  133 
a   conglomeiatc    of    functions 

and  attnhutes,  140,  394-395 
egress  of  the,  horn  the  body, 

267,  278-279,  361,  384  (cf. 

297) 

described    as    nding    in    the 
chanot   of  the  body,    351- 

352>  398>  4M,  4*7>  422 
chaiactenstics  and  experiences 
of  the   reincarnating,    356- 

357.    394-395,    407,    4*7- 

420 
eiyptic  statement  of  the  i  elation 

between   the  universal  Soul 

and  the  individual,  374,  403 
impotent    over    the    cause    ol 

ploasuie  and  pain,  394 
designated  as  Ilaia,  396 
the  cosmic  Soul  to  be  appre- 

hended in,  396 
soul,  a   gieat,  (mahafma??),  217, 

343>  4  ii 

Soul,  the  Great,  (mahatmaii),  405, 

406,  434 

Soul,  the  Universal,  see  '  Atman  ' 
sound-Brahma,  the,  437-438 
sounds  of  the  alphabet,  utterance 

of  the,  458 
source,  the  Imperishable  is  the, 

of  all  beings,  367 
the  soul  in  deep  sleep  unified 

with  the,  of  all  beings,  392 


;ig-         the  One  God  mles  over  every 

single,  406 
space,   posited   as    the    ultimate, 

IO-IT,  186 

the  soul  at  death  goes  into,  no 
the  ptinciple  of  mdividualion, 

273 
cieated  by  the  cosmic  Peison, 

37o  389 
spidei,    simile   of    the.    and    his 

On  cad,  95,  367,  409,  437 
Spinoza,  quoted,  40 
spa  it  (factraj/ia),  ^10,  415 

see  also  '  soul  ' 
stages  of  life,  <)Sl 
states  of  the  soul,  the  four,   49, 
i34-*39>39T-393,  436,  45$ 
sec  also  '  sleep ' 
stomach,  the  digestive  fire  in  the, 

435,  439,  446 
student     of     sacied     knowledge 

(brahmacanti),  201 
the   life    of  a,  (brahtnatarya), 
150,    266,    268,    272,    349, 
374,  378,  380 
see  aho  '  pupil ' 

study  of  the  Veda  enjoined,  421 
subject-object  consciousness,  all, 
transcended  in  the  supreme 
state  of  the  soul,  46-48,  50, 
101-102,  136-138,  147  (cf. 
260,  428) 

subtile  body  (fmga),  396,  431,  436 
subtile  substance  (/atnnatni),  418 
£udra,  85,  98-,  216,  455 
Sukia,  455 
sun,  the  golden  Peison  in  the,  97, 

183,424 
the  divinity  in  the  east  is  the, 

123 

ascent  to  the,  at  death,  267 
daily  adoration  oi  the,  311-312 
the,  as    symbol    of   unsullied 

purity,  357 
the,  identified  with  the  life  of 

creatures,  378-379 
the  lealm  of  the,  450 
see  aho  'Aditya,'  '  Savitri/ 


535 


GENERAL   INDEX 


supei conscious  state,  the,  49,  392, 

393>  436,  458 

supei  phenomenal,  distinction  be- 
tween the  phenomenal  and 
the,  34-37 

Supieme,  the,  423 

Surya,  288,  358,  381,  382,  428 
see  also  '  sun ' 

Sushumna^aitery,  384'',  437 

6vetaketu  Amneya,  54,  160,  230, 
240-250,  302 

Svetas*vataia,  teacher,  411 

£vetasvatara  Upamshad,  Sankhya 
philosophy  in  the,  8-9 

sympathy,  giving  should  be  ac- 
companied by,  282 


Talavakara    (Kena)    Upanishad, 

the,  3351 

teacher,  valuable  knowledge  im- 
parted by  a,  221,  (276) 
the  tiansitoriness  of  life  taught 

by  a,  249 

the  prayei  of  a,  277-278 
precepts  of  a,  281-282 
one  should  levere  a,  282,  411 
knowledge   of  Biahma   to   be 
sought  from  a  qualified,  369, 
441 

see  also  '  pupil ' 

teaching,  restrictions  on  imparting 
mystic,  167,  207,  377,  411, 
442 

waining  against  false,  455-456 
Thales,  water-cosmology  of,  ro 
s  That  ait  thou/  50-51,  246-250 
theologians,  394 
theosophy,  the  Upanishads  highly 

regaided  by  students  of,  3 
thought,  function  and  importance 

of,  253-254 
a  dying  person's,  has  departed, 

323 

libeiation  to  be  attained  by 
contiol  of,  351-352,  359- 
360,  442-443.  447-448 

tranquillity  of,  350,  369,  436, 
447 


intei  woven    with    the    senses, 

375  (cf.  353) 
deteimmative   powei    of,    375, 

383,  384,  447~448 
the  Atman  the  ultimate   basis 

of,  387 
the  '  mouth '  of  the  deep-sleep 

state,  392 

cessation  of,  in  meditation,  436 
see  also  c  mind  ' 
threefold  knowledge  (Jrayl  v/dra), 

*55>  156>  J78,  182,  225-226, 

3" 

thumb,  a  Peison  of  the  measuie  ol 

a,  355.  36l>  4°T>  4°7>  <\R* 
thundci,  150,  330 
Lime,  as  a  possible  fust  cause,  394 

the  theoiy  of,  433-434 
tonsure-vow,  377-' 
tradition,  line  of,  (rw//^),  7,  105- 
106,    148-149,     167,    174- 
^  176,  207,  274,  366 
traditional  cloctiines  (smrti\  262 
Tianquil   Sell,  the,    (santatman}, 

353»  423 
tianquillity,  209,  350,  369,  392, 

410,  436,  442,  4  17 
tianslation,  clifliciillies  of,  viii,  822, 

S31,  i66\  ^62,  4«o 
Lransmigiation,  sec  'leinctu nation' 
transmission,  ceremony  of,  ftoin 

fathei  to  son,  89-00,  318- 

320 

tiavcl,  piohibition  of  foreign,  78 
tiee,  simile  of  a,  126,  358,  400 

sec  also  '  fig-Lice' 
tnad,  the  Atman  and  the  \voild 

a,  92 

ofvutues,  150 
the  supieme  Brahma  contains 

a,  395-39<> 

tiuth,  earnestness  of  the  Hindu 

search  foi,  30' 
sight  as  a  symbol  of,  38,  129, 

155 

characteristic  of  the  Real,  151 
as  a  principle  in  the  universe, 

250,  259,  429,  454 
injunction  to  speak  the,  281 


GENERAL   INDEX 


adheied  to  by  India,  320 
the  soul  of,  330,  332 
loveis  of,  367 
the  path  to  knowledge  of  the 

Supreme,  374,  375 
importance  of  speaking,  389 
TvashUi,  172,  320 

U 

Udgitha  chant,  the,   76,  77,   79, 
165,  177-178,191-199,431 
Uma,  338 

unborn,  the,  356,  395,  396,  403 
unconsciousness,  stv  k  conscious- 
ness ' 
understanding      (vyntina)>      95, 

254-255,  300,  351,  433 
a  self  consisting  of,  (pynana- 

mayu\  285,  376 
Brahma  as,  286,  291 
see  also  '  knowledge ' 
understanding-self    (jtidnafmati), 

the,  352 

unification,    in    the    Atman    all 
things  reach,  101,  146-147 
of  the  functions  at  deaths  139- 

141,  249,  323-324 
of  the  functions  m  dreamless 

sleep,  323,  334,  385,  392 
in  the  supicmc  Imperishable, 

37 <5,  435 

union    with    the    Supreme,    the 

highest  goal,  44-4  S,  47.  66 
*  subject-object      consciousness 
tianscended  in,  46-48,  50, 
IOI-I02,     136-138,     147, 
428  (cf.  260) 
attained    at    death,    245-246, 

249,  420,  422 
indispensable    conditions    for, 

31$ 

knowledge  the  means  of  attain- 
ing, 387,  395 
Yoga  the  method  of  reaching, 

435>  437 

unity,  the,  of  the  human  peison 
with  the  Supreme,  27,  83, 
208,  435,  454 


regarded  as  the  necessaiy  basis 

of  diveisity,  39 
the   Ultimate  an  absolute  and 

undiffeienced,  139-140,  143 
to  be  perceived  in  reality,  143, 

355 

of  the  human  person  with  the 
Peison  in  the  sun,  157,  289, 

293.  365 

of  the  personal  functions,  322 

of  the  intelhgential  and  exis- 
tential elements,  327-328 

the  diversity  of  the  world  en- 
veloped in,  362 

realization  of  absolute,  frees 
fiom  delusion  and  sonow, 

363 

universal  loidship,  396 
Universal  Soul,  the,  234-240 

sec  also  e  Atman ' 
Unmamfest,    the,    8,    352,    359, 

395;  43*»  432 

umeal,   the  foimed  Brahma  re- 
garded as,  425 

untuith,  he  dries  up  who  speaks, 

389 
Upanishads,  place  of  the,  in  the 

history  of  philosophy,  i 
prevailingly  pantheistic,  2,  9,  71 
influence  of  the,  in  India  and 

in  the  West,  2-5,  71-72 
tiaces  of  Buddhist  influence  m 

the,  6-7 
heterogeneous   nature   of  the, 

7-9 
chronological  grouping  of  the, 

70 

mention  of  the,  in  the  Upani- 
shads themselves,  100,  125, 

127,  146,  204,  (206),  372, 

406,  414 
up-bieath  (iidana\  125,  208,  239, 

384,  416,  430,  446,  453 
utterances,  mystic,  (vyakrii),  278, 

425 

V 

Vaiiya,  98*,  233 

Vaivasvata,  epithet  of  Yama,  34  2 


537 


GENERAL   INDEX 


Vaiuna,  84,  124,  189,  200,  205, 
2io\  (275),  3I41,  423,  433, 

453 

Va.su,  the,  356 
Vasus,   the,    84,    120,    201-202, 

204-205,  211,  452 
Vayu,   Wind,    15,    91,   114-115, 

172,      199,      202,      211,       214, 

217,  278,  279,  288,  294, 

338,    339,    35s'    3«i,    403, 

422,  423,  445,  448 
see  also  '  wind ' 

Vedangas,  the,  2  7s2,  3671 

Vedanta,  4,  376,  411 

Vedanta-saia,  the,  2 

Vedas,  the,  136,  280,  340,  377, 

410,  421,  445,  456 
thiee,  mentioned  togethei,  75, 
79,  155,  181,  182,  184,  225, 
244,    278,    305,    306,    311, 

367>  37°;  38l>  388>  426 
foui,  mentioned  togethei,  100, 
127,  146,203-204,285,367 
study  of  the,  200,  281 
veins,  see  'arteries' 
Vidhatn,  Oidainer,  429 
Vindhya  mountains,  3I71 
Viraj,  132,  190,  218,  (457) 
Vis,  the  commonalty,  84,  85,  982 
Vishnu,   172,   (275),    352,    422, 

423,  424,    426,    429,    .133, 
435;    43s;    439.    449>    452, 
453>  454 

Vi£vadevas,   the,    84,    189,   201, 

202,  453 

ViSvakarman,  All-worker,  13,  405 
Visvarupa,  son  of  Tvashtri,  32O4 
Visvasrij,  429,  454 
voice,  formation  of  the,  458 

W 
waking  state,  the,  135,  139,  391, 

(458) 
warning,    a,     against    unworthy 

associates     and     perverted 

doctrine,  455~45^ 
water,  as  primeval  substance,  10, 

113,  151,256,294,307,354 
way,  see  '  path ' 


wealth,  immoitality  pieteneil  to, 

98,  145 

knowledge   piefened   to,    143, 
1 6 1-162,     216,     23  r,     3.1 5, 

34r>,  3r>2 
weaving,  creation  likened  to,  i  18, 

372 

well-done,  the,  epithet  ol  the  soul, 

287,  295 
\\hcel  analogies,    foj,   258,  390, 

394-3<)Si  408 
Whitney,  W.  I)  ,  quoted,  82'',  299", 

467,  4^9,  490 
wife,  the  ])iinieval  beinp;  diflVion- 

tiatcd   fioin    himself  a,    81, 

85-86,  J68 
Ydjilavalkya     nnpai  Ls     mystic 

knowledge   to    his,   98-102, 

14  I~M7 
simile  of  the  embiiice  of  a  lxk~ 

loved,  136 
ntes  connecteil   with   a,    168- 

172,  3T*1 
wind,  316,  330,  357 

$<v  also  '  Vayu  ; 

wish,  cciemoiual  (01  the*  icaliza- 
tion  of  a,  163  107,  2^9- 
230,  309 

woman,    philosophic    disputation 
engaged  in  by  at   15,    i  j  3- 
114,  117-119 
cicated  by  the  primeval  being, 

81,  85-86,  1 68 
metaphysical  institution  given 

to  a,  98-102,  14,1-147 
wood  of  the  sacred  fig~tiee,  cere- 
monial use  ol,  i<>7 
woikl,  conjcctuu'S  as  to  the  origin 

of  the,  9-13 

correlation  of  the  sacrifice  and 

the  liturgy  with  the,  73,  76, 

191-194,  195  -199,  225 

the,  as  a  sacrificial  hoise,  73  74 

the,  of  the  Gandharvas,    138, 

359 

the  three  regions  of  the,  155 
the,  of  the  fathers,  89 
the,  of  the  gods,  89,  163 
the,  of  men,  89,  384,  388 


538 


GENERAL   INDEX 


the,  idemified  with  Brahma, 
209 

the  good  and  the  evil,  384 

the,  of  the  moon,  388 

creation  of  the,  see  c  cosmology ' 

the  heavenly,  ice  '  heaven  ' 

the,  of  Biahma,  see  'Btahma- 

woild ' 

world-ground,    attempts    to    dis- 
cover a  unitary,  9-13,  21 

anthi  opomoi  phic  conception 
of  the,  23 

duality  of  the,  35-37 

moial  qualities  not  to  be  attii- 
buted  to  the,  63 

sec  also  *  cosmology ' 
world-tree,  the,  358,  400,  409 
worship,    pantheism     supersedes 
polytheistic,  52-54,  82,  84 

of  the  Atman,  Self,  83,  85,  454 

understanding  necessary  for 
adequate,  93-94,  128-131 

of  understanding  as  Brahma, 
286 

the  \\  or  shiper  attains  the  object 
of  his,  292-293 

of  the  popular  gods  peimrs- 
sible,  but  temporary  and  in- 
ferior, 422 

sec  also  4  ceremonial/  '  gods/ 
'  liturgy  '  '  prayer/  'sacrifice' 

X 

XenophaneSj  quoted,  71 


Yajiiavalkya,  15-16,    19,  28,  65, 

Si,  98-102,  107-147,  167 
Yajur-Veda,    the,    75,    88,    100, 
127,    146,    154,    igSi    175, 
i8r,    203,    205,    211,    225, 
250,    251,    25^,    285,    305, 
311,    367,    370,    381,    388, 
426,  445,  446,  449 
Yajus,  see  k  Yajur-Veda' 
Yakshas,  sprites,  413,  454,  455 
Yama,  Death,  I71,  84,  123,  157, 
2io8i    3323    34I-U8,    423, 
450 

Yatis,  clemruiges,  406 
ye<u,  Piajapatr  identified  with  the, 

88-89,  379-38o,  434 
Yoga,   air  outcome  of  the   con- 
ception of  strict  unity,  68—69 
related  to  the   understanding- 
self,  285  (cf.  352) 
the  means  of  attaining  libera- 
tion, 348,  (376),  410 
control  of  the  senses  and  the 

mind  in,  359-360 
requisite  for  understanding  the 

natuie  of  God,  394 
rules  and  results  of,  398,  436- 

442 

the  means  of  attaining  union 
with  the  Supreme,  435,  437- 
442 

contentment  and  tranquillity 
attained  through,  442 


539 


1 36  763